raama a brahmachaari

[Guest guest]

Dear sri vaishNava perunthagaiyeer,

 

There is a discussion about 'brahmacharya' in the 'maattup poNNu' series. After

reading that interesting on going series, I wish to add following.

 

There is a slokam in sreemadh vaalmeeki raaamayaNam, when that niranthara

[permanent] and recognised brahmachari hanumaan says to seethaa,

 

'raama: nithyam brahmacharyavrathE sthhitha:'

 

in slokam 12 sargam 32 of sundhara kaaNdam

 

meaning - raama is observing the brahmacharya vratham regularly.

 

As is now quite common with many, in the US and other foreign countries, even

after getting married due to visa problems and others, they are bachelors or

observing brahmacharya vratham in grihasthaasramam, because of the absence of

their wives by their side.

 

Sri raama is not that kind of brahmachari now, because seethaa is away in asOka

vanam, having been kidnapped by raavaNan, and now only hanumaan, with his

Herculean effort, has located seethaa and says to seethaa, raama is now a

bachelor [because of you, his wife, whom he is missing].

 

So raama is NOT a 'circumstance forced bachelor' but, by his aachaaram and

anushtaanams.

 

Hanumaan is a 'sollin selvar' - 'measured talker' and he will not talk wrong.

Then why hanumaan said that? - that too to seethaa, to that very wife of raama,

in front of whom he is standing. This is a point to be understood properly.

 

As per manu dharma saasthram, one who observes restraint from sex on Ekaadhasi,

chathurdhasi, amaavaasya, and pourNami and enjoys on the even thithis during

rest of the days in a month, then he is called brahmachaari. The relevant

portion of manu saasthram is extracted as given below.

 

7.1.10 Grihastha brahmacarya

Let (the husband) approach his wife in due season, being constantly satisfied

with her (alone); he may also, being intent on pleasing her, approach her with a

desire for conjugal union (on any day) excepting the Parvans. [v.3.45.]

 

Sixteen (days and) nights (in each month), including four days, which differ

from the rest and are censured by the virtuous, (are called) the natural season

of women. [v.3.46.]

 

But among these the first four, the eleventh and the thirteenth are (declared to

be) forbidden; the remaining nights are recommended. [v.3.47.]

 

On the even nights sons are conceived and daughters on the uneven ones; hence a

man who desires to have sons should approach his wife in due season on the even

(nights). [v.3.48.]

 

A male child is produced by a greater quantity of male seed, a female child by

the prevalence of the female; if (both are) equal, a hermaphrodite or a boy and

a girl; if (both are) weak or deficient in quantity, a failure of conception

(results). [v.3.49.]

 

He who avoids women on the six forbidden nights and on eight others, is (equal

in chastity to) a student, in whichever order he may live. [v.3.50.]

 

This extract is the book manu dharma saasthram from www.sacredtexts.com

<http://www.sacredtexts.com> web site. [2 ekaadhasis, 2 chathurdhasis, one

amavasya, one pourNami - totalling 6 days]

So raama is a grihasthaasrama brahmachaari, since he observes the rules laid

down here.

 

KrishNa is also a similar grihastha brahmachaari even though he took 16108

roopams to enjoy with his that many wives as per srimadh bhaagavatham.

 

Trust it is quite interesting information.

 

Dhasan

Vasudevan m.g.

 

 

 

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[Guest guest]

Namaste

 

Bhagavan Sri Krishna is yOgeswara. brahmacharya is an integral part of

yama the first limb of ashtA~nga yOga. As yOgeswara, he is an Urdhvaretas.

An urdhvareta yogi is one in whom the seminal energy has flown upwards

into the brain as ojas shakti. There is now no possibility of the semen

going downwards by sexual excitement. In the presence of such an

Urdhvaretas or even the mere thought of Him raises the mind to a state of

ecstacy. When mere mortals like us feel that joy when hearing to the

divine glory of the Lord (not because of any sukrutam on our part, but

because of the infinite glory of Bhagavan and Our Acharyas who like touch

stones purify our hearts with their purity because of infinite compassion

and confer anugraham for us to enjoy His purity) and , it is definite that

the gopalas and gopikas of gokula (the great yogis and devatas incarnated

as the cowherds) were transformed to a state of divine ecstacy in His

presence, by His mere thoughts and everything that pertains to Him was

enough for them to reach the pinnacle of bliss.

 

UrdhvaretaM virUpaaksham viswarUpaaya te namaH...(nArAyaNa sUktam)

 

adiyen would like to draw your attention to the virUpaaksha shabdam. This

refers to Bhagavan Nrusimha (those initiated into nrusimha anushtup

mantram can understand the link from the dhyana sloka for the mantram).

That very nrusimha is Lord Rama - please recall the sloka from

srImadvAlmIki rAmayaNam (incidentally happens to be the first sloka of srI

venkateshwara suprabhAtam)

 

utthiShta narashardula!

 

Rishi viswAmitra reminds us that Rama is verily nrusimha by addressing him

as narashArdula the Urdhvaretas. One who is a Urdhvaretas is verily

bhagavan. adiyen would like to draw the attention of the bhagavatas to the

scene where uttara's foetus was destroyed by Ashwatama's misdeed. It was

told that one who is an urdhvaretas alone can bring that child back to

birth. Even the greatest of yogis hesitated to come forward (for it could

be a public confession of a private sin). It was Bhagavan Sri Krishna who

breathed life into that foetus. That child was ParIkshit. We are indeed

indebted to Arjuna and ParIkshit...it is because of them we have

srImadbhagavad gIta and srImadbhaagavatam.

 

And the question of why Bhagavan follows brahmacharya is answered in

srImadbhagavadgIta itself by the sloka.

 

yadyadaacharati SrEshThastattadEvEtarO janaH|

sa yatpramaaNaM kurutE lOkastadanuvartate||

 

Because, whatever noble persons do, others follow. Whatever standard they

set up, the world follows. Gita(3-21)

 

The vital force transforms into seminal fluid over six stages. It gets

seperated from the the blood the moment carnal feelings creep into the

mind. The one seperated from the blood has to flow out. For an Urdhvaretas

such a thing does not happen. It is converted into ojus shakti and the

tirumuga mandalam of the Urdhvaretas shines with divine tejas. Such a

person is capable of attracting all. ramayate iti raama 'makes others

delightful and krishna itself means aakarshana. sri sadagopan maama has

written about the beauty of the tirumuga mandalam of lord nrusimha as

eulogized in the various pasurams in divya prabhandam.

 

May the yOgeswara Sri Krishna as jagadguru leads us from darkness to light.

 

achAryan tiruvadigaLe saranam

 

 

 

 

 

 

 

 

> Dear sri vaishNava perunthagaiyeer,

>

> There is a discussion about 'brahmacharya' in the 'maattup poNNu' series.

> After reading that interesting on going series, I wish to add following.

>

> There is a slokam in sreemadh vaalmeeki raaamayaNam, when that niranthara

> [permanent] and recognised brahmachari hanumaan says to seethaa,

>

> 'raama: nithyam brahmacharyavrathE sthhitha:'

>

> in slokam 12 sargam 32 of sundhara kaaNdam

>

> meaning - raama is observing the brahmacharya vratham regularly.

>

> As is now quite common with many, in the US and other foreign countries,

> even after getting married due to visa problems and others, they are

> bachelors or observing brahmacharya vratham in grihasthaasramam, because

> of the absence of their wives by their side.

>

> Sri raama is not that kind of brahmachari now, because seethaa is away in

> asOka vanam, having been kidnapped by raavaNan, and now only hanumaan,

> with his Herculean effort, has located seethaa and says to seethaa, raama

> is now a bachelor [because of you, his wife, whom he is missing].

>

> So raama is NOT a 'circumstance forced bachelor' but, by his aachaaram and

> anushtaanams.

>

> Hanumaan is a 'sollin selvar' - 'measured talker' and he will not talk

> wrong. Then why hanumaan said that? - that too to seethaa, to that very

> wife of raama, in front of whom he is standing. This is a point to be

> understood properly.

>

> As per manu dharma saasthram, one who observes restraint from sex on

> Ekaadhasi, chathurdhasi, amaavaasya, and pourNami and enjoys on the even

> thithis during rest of the days in a month, then he is called

> brahmachaari. The relevant portion of manu saasthram is extracted as given

> below.

>

> 7.1.10 Grihastha brahmacarya

> Let (the husband) approach his wife in due season, being constantly

> satisfied with her (alone); he may also, being intent on pleasing her,

> approach her with a desire for conjugal union (on any day) excepting the

> Parvans. [v.3.45.]

>

> Sixteen (days and) nights (in each month), including four days, which

> differ from the rest and are censured by the virtuous, (are called) the

> natural season of women. [v.3.46.]

>

> But among these the first four, the eleventh and the thirteenth are

> (declared to be) forbidden; the remaining nights are recommended.

> [v.3.47.]

>

> On the even nights sons are conceived and daughters on the uneven ones;

> hence a man who desires to have sons should approach his wife in due

> season on the even (nights). [v.3.48.]

>

> A male child is produced by a greater quantity of male seed, a female

> child by the prevalence of the female; if (both are) equal, a

> hermaphrodite or a boy and a girl; if (both are) weak or deficient in

> quantity, a failure of conception (results). [v.3.49.]

>

> He who avoids women on the six forbidden nights and on eight others, is

> (equal in chastity to) a student, in whichever order he may live.

> [v.3.50.]

>

> This extract is the book manu dharma saasthram from www.sacredtexts.com

> <http://www.sacredtexts.com> web site. [2 ekaadhasis, 2 chathurdhasis, one

> amavasya, one pourNami - totalling 6 days]

> So raama is a grihasthaasrama brahmachaari, since he observes the rules

> laid down here.

>

> KrishNa is also a similar grihastha brahmachaari even though he took 16108

> roopams to enjoy with his that many wives as per srimadh bhaagavatham.

>

> Trust it is quite interesting information.

>

> Dhasan

> Vasudevan m.g.

>

>

>

> DISCLAIMER:

> This Message and its contents is intended solely for the addressee and

> is proprietary.Information in this mail is for L&T Business Usage only.

> Any Use to other than the addressee is misuse and infringement to

> Proprietorship of L&T ECC.If you are not the addressee please return the

> mail to the sender.L&T ECC DIVISION

Links

>

>

>

>

>

>

[Guest guest]

SrI:

Respected Swamin,

 

Can you please check and tell me in which sargam the following verse on

RAma's brahmacharyam is mentioned. As per Tamil transliteration I use,

sargam 32 is about Sita's doubt on Hanuman's swaroopam and there is

hardly any mention of Rama by Hanuman in this sargam. But the

description is found in sargam 36, where Hanuman describes how Rama is

laeading a life of an ascetic. There he says that he eats only the

yields of woods like a vaanapprasthan.

 

Nowhere in Sundhara can I find a mention of Rama leading a life of

Brahmacharin. kIndly look into this and clarify.

 

Regards,

jayasree saranathan

 

Oppiliappan, "M.G.Vasudevan" <mgv@l...> wrote:

>

> > There is a slokam in sreemadh vaalmeeki raaamayaNam, when that

niranthara [permanent] and recognised brahmachari hanumaan says to

seethaa,

>

> 'raama: nithyam brahmacharyavrathE sthhitha:'

>

> in slokam 12 sargam 32 of sundhara kaaNdam

>

> meaning - raama is observing the brahmacharya vratham regularly.

>