[Guruvayur]

[Guest guest]

Hi,

 

I have read the ramayan written by Raja gopalachari as a child in that book he mentions that Tulasidas ramayan has this version. His explanation is that Tulasidas must have felt upset that Lord Rama had asked Sitadevi to prove her chastity hence created this twist in the story.

 

 

Regards,

 

Jayanthi

 

--- On Thu, 4/16/09, Saseedharan <saseedharan_vk wrote:

Saseedharan <saseedharan_vk[Guruvayur]"guruvayur" <guruvayur >Thursday, April 16, 2009, 6:34 AM

 

 

Dear MembersI happened to hear the following story about Sita of RAMAYANA but not completly: The Sita that Ravana abducted was not the real Sita.The real Sita was placed under the protection of Agni by Rama and a maya Sita was given by Agni to Rama to be placed in place of the real Sita and it was this maya Sita who was actually abducted by Ravana. After killing Ravana Rama regained the real Sita by surrendering the maya Sita to Agni in the so called agnipaikshana. Would be grateful if any member could let me know the complete story and in which work it appears.saseedharan

[Guest guest]

Rama and krishna are my two eyes.They two together give me the sight and depth.In my humble view, Sri Krishna Avatharam is just a continuation of Sri Rama AvatharamThe objective is common;Dharma samsthapanam.Bhakthi is the only way out to get Mukthi.Hantha! Bhagyam Jananam!--- On Fri, 7/31/09, Dr.B.G.Y Sastry <drbgysastry wrote:Dr.B.G.Y Sastry <drbgysastry[Guruvayur] RAMA AND KRISHNAguruvayur Date: Friday, July 31, 2009, 2:02 AM

 

 

Dear friends and devotees, Bhakti is eternal. SHREE RAMA AND SHREE KRISHNA Both Rama and Krishna are dear to us as incarnations in human form. They can also be considered as human beings of extraordinary capacities and who, by constant effort elevated themselves as God. If that human element is removed, they cannot be our models. Rama is synonymous with Parabrahma. Rama means Ramaneeya, Ananda and ananda is Brahma. “aanandO bramEti vyajaanaat†says taittareeya. Krishna means one who attracts, one who brushes us up, one who cleanses, one who wakes us up. So, Krishna makes us study himself. Rama is more respectable, Krishna is more lovable. While Rama is adorable and towering, Krishna is like a friend and easy to approach. THEIR TIME Shreerama belonged to Threthaayuga and people during those days were more disciplined, faithful and the customs etc., were followed rigidly. Krishna’s Dwaapara was a time full of suspicions. “sandEha dwaaparow caata†says the Amarakosha. No one believed the other and so, Krishna’s task of establishing Dharma at such times was definitely more difficult. So, the intelligent moves that were necessary for him was not required for Rama. Dharma cannot exist in a vacuum. It has to exist in human society. There is an instance in Mahaabharata wherein Arjuna declares that he would kill Karna on that particular day and fails to do so. Yudhistira cajoles him and says, “Throw your Gaandeeva out “. Arjuna immediately gets angry and says that he would kill anybody who insults his Gaandeeva. Krishna at that moment says, “Arjuna, You do not know what Dharma is†and goes on to narrate the story of Koushika, a sage who uttered the truth and became responsible for the death of an innocent person at the hands of hugs. He

goes on to explain that sometimes, by truth, untruth gets an upper hand. So, dharma has to be decided based on the particular situation. This is the basis on which Krishna has to be understood.

THEY WERE HISTORICAL FIGURES WITH EPIC CHARACTERISATION

We cannot consider that both of them were imaginary characters. Vyaasa and Valmiki just wrote their epics based on living personalities, of course mixed with the navarasas to make their works beautiful. This was necessary for the poets to see that they enter the hearts of the readers. If they had written these stories as just reports (like in history), they would not become universal and would not stay for long. So, we should consider Rama and Krishna as epic heroes with a firm historical foundation. The great poets had the capacity to tell a story which is good for humanity with a palatable taste. As Eeshaavaasya Upanishad tells us, “hirNmayEna paatrEna satyasyaapi hitam mukham†is the method adopted. GIST IMPORTANT, NOT EXTERNAL SHAPE To enjoy and learn from an epic, we should take the gist and forget the externals. One should not question whether there could a man with ten heads, whether monkeys could talk like humans, whether a snake can bow to the one who danced on its head, whether a man can manage thousands of wives etc., Anyone who wants to enjoy an epic should have an attitude of “willing suspension of disbeliefâ€. KRISHNA NEARER TO US While Rama’s period was more balanced, Krishna’s was a special situation. Krishna’s period is nearer to us. Kaliyuga is the child of the Dwaapara. The injustice of Dwaapara has increased now. So, the divine has to take another avathaara now to set right so many incongruities. An interesting story:- Someone asked Swami Chandrashekharabhar athi as to why God has not incarnated despite so much of adharma in the society. He jokingly replied that in other yugas, there were a few demons who crossed limits and god could kill them and restore dharma. But now if God takes an avathaara, whom to kill and whom to protect? God may be confused!! (From Sri Shivashankara Rao) With love and regards, Sastry

[Guest guest]

Dear Viswanathanji,

 

Bhakti is eternal.

 

Thank you so much.

Rama is taraka nama for me.

Krishna appears to me in every thing.

I forwarded the message, which is worth to go through and not to differentiate in the between the incarnations of God.

I welcome your comments, since I thrive for Bhakti.

 

With love and regards,

 

Sastry.

--- On Fri, 7/31/09, Viswanathan K <kvichu2000 wrote:

Viswanathan K <kvichu2000Re: [Guruvayur]guruvayur Date: Friday, July 31, 2009, 3:46 PM

 

 

 

 

Rama and krishna are my two eyes.They two together give me the sight and depth.In my humble view, Sri Krishna Avatharam is just a continuation of Sri Rama AvatharamThe objective is common;Dharma samsthapanam.Bhakthi is the only way out to get Mukthi.Hantha! Bhagyam Jananam!--- On Fri, 7/31/09, Dr.B.G.Y Sastry <drbgysastry@ > wrote:

Dr.B.G.Y Sastry <drbgysastry@ >[Guruvayur] RAMA AND KRISHNAguruvayur@grou ps.comFriday, July 31, 2009, 2:02 AM

 

 

 

 

 

Dear friends and devotees,

Bhakti is eternal.

SHREE RAMA AND SHREE KRISHNA

Both Rama and Krishna are dear to us as incarnations in human form. They can also be considered as human beings of extraordinary capacities and who, by constant effort elevated themselves as God. If that human element is removed, they cannot be our models. Rama is synonymous with Parabrahma. Rama means Ramaneeya, Ananda and ananda is Brahma. “aanandO bramEti vyajaanaat†says taittareeya. Krishna means one who attracts, one who brushes us up, one who cleanses, one who wakes us up. So, Krishna makes us study himself. Rama is more respectable, Krishna is more lovable. While Rama is adorable and towering, Krishna is like a friend and easy to approach. THEIR TIME Shreerama belonged to Threthaayuga and people during those days were more disciplined, faithful and the customs etc., were followed rigidly. Krishna’s Dwaapara was a time full of suspicions. “sandEha dwaaparow caata†says the Amarakosha. No one believed the other and so, Krishna’s task of establishing Dharma at such times was definitely more difficult. So, the intelligent moves that were necessary for him was not required for Rama. Dharma cannot exist in a vacuum. It has to exist in human society. There is an instance in Mahaabharata wherein Arjuna declares that he would kill Karna on that particular day and fails to do so. Yudhistira cajoles him and says, “Throw your Gaandeeva out “. Arjuna immediately gets angry and says that he would kill anybody who insults his Gaandeeva. Krishna at that moment says, “Arjuna, You do not know what Dharma is†and goes on to narrate the story of Koushika, a sage who uttered the truth and became responsible for the death of an innocent person at the hands of hugs. He goes on to explain that sometimes, by truth, untruth gets an upper hand. So, dharma has to be decided based on the particular situation. This is the basis on which Krishna has to be

understood. THEY WERE HISTORICAL FIGURES WITH EPIC CHARACTERISATION

We cannot consider that both of them were imaginary characters. Vyaasa and Valmiki just wrote their epics based on living personalities, of course mixed with the navarasas to make their works beautiful. This was necessary for the poets to see that they enter the hearts of the readers. If they had written these stories as just reports (like in history), they would not become universal and would not stay for long.. So, we should consider Rama and Krishna as epic heroes with a firm historical foundation. The great poets had the capacity to tell a story which is good for humanity with a palatable taste. As Eeshaavaasya Upanishad tells us, “hirNmayEna paatrEna satyasyaapi hitam mukham†is the method adopted. GIST IMPORTANT, NOT EXTERNAL SHAPE To enjoy and learn from an epic, we should take the gist and forget the externals. One should not question whether there could a man with ten heads, whether monkeys could talk like humans, whether a snake can bow to the one who danced on its head, whether a man can manage thousands of wives etc., Anyone who wants to enjoy an epic should have an attitude of “willing suspension of disbeliefâ€. KRISHNA NEARER TO US While Rama’s period was more balanced, Krishna’s was a special situation. Krishna’s period is nearer to us. Kaliyuga is the child of the Dwaapara. The injustice of Dwaapara has increased now. So, the divine has to take another avathaara now to set right so many incongruities. An interesting story:- Someone asked Swami Chandrashekharabhar athi as to why God has not incarnated despite so much of adharma in the society. He jokingly replied that in other yugas, there were a few demons who crossed limits and god could kill them and restore dharma. But now if God takes an avathaara, whom to kill and whom to protect? God may be confused!! (From Sri Shivashankara Rao) With love and regards, Sastry

[Guest guest]

It is true. Rama acted what he was going to say in the Gita as Krishna. . Dr. SarojaRamanujam , M.A., Ph.D, sanskritsiromanireply to sarojram18 and to get the previous

posts--- On Fri, 7/31/09, Viswanathan K <kvichu2000 wrote:Viswanathan K <kvichu2000Re: [Guruvayur]guruvayur Date: Friday, July 31, 2009, 9:16 PM

 

 

Rama and krishna are my two eyes.They two together give me the sight and depth.In my humble view, Sri Krishna Avatharam is just a continuation of Sri Rama AvatharamThe objective is common;Dharma samsthapanam.Bhakthi is the only way out to get Mukthi.Hantha! Bhagyam Jananam!--- On Fri, 7/31/09, Dr.B.G.Y Sastry <drbgysastry@ > wrote:Dr.B.G.Y Sastry <drbgysastry@ >[Guruvayur] RAMA AND KRISHNAguruvayur@grou ps.comFriday, July 31, 2009, 2:02 AM

 

 

Dear friends and devotees, Bhakti is eternal. SHREE RAMA AND SHREE KRISHNA Both Rama and Krishna are dear to us as incarnations in human form. They can also be considered as human beings of extraordinary capacities and who, by constant effort elevated themselves as God. If that human element is removed, they cannot be our models. Rama is synonymous with Parabrahma. Rama means Ramaneeya, Ananda and ananda is Brahma. “aanandO bramEti vyajaanaat†says taittareeya. Krishna means one who attracts, one who brushes us up, one who cleanses, one who wakes us up. So, Krishna makes us study himself. Rama is more respectable, Krishna is more lovable. While Rama is adorable and towering, Krishna is like a friend and easy to approach. THEIR TIME Shreerama belonged to Threthaayuga and people during those days were more disciplined, faithful and the customs etc., were followed rigidly. Krishna’s Dwaapara was a time full of suspicions. “sandEha dwaaparow caata†says the Amarakosha. No one believed the other and so, Krishna’s task of establishing Dharma at such times was definitely more difficult. So, the intelligent moves that were necessary for him was not required for Rama. Dharma cannot exist in a vacuum. It has to exist in human society. There is an instance in Mahaabharata wherein Arjuna declares that he would kill Karna on that particular day and fails to do so. Yudhistira cajoles him and says, “Throw your Gaandeeva out “. Arjuna immediately gets angry and says that he would kill anybody who insults his Gaandeeva. Krishna at that moment says, “Arjuna, You do not know what Dharma is†and goes on to narrate the story of Koushika, a sage who uttered the truth and became responsible for the death of an innocent person at the hands of hugs. He

goes on to explain that sometimes, by truth, untruth gets an upper hand. So, dharma has to be decided based on the particular situation. This is the basis on which Krishna has to be understood.

THEY WERE HISTORICAL FIGURES WITH EPIC CHARACTERISATION

We cannot consider that both of them were imaginary characters. Vyaasa and Valmiki just wrote their epics based on living personalities, of course mixed with the navarasas to make their works beautiful. This was necessary for the poets to see that they enter the hearts of the readers. If they had written these stories as just reports (like in history), they would not become universal and would not stay for long. So, we should consider Rama and Krishna as epic heroes with a firm historical foundation. The great poets had the capacity to tell a story which is good for humanity with a palatable taste. As Eeshaavaasya Upanishad tells us, “hirNmayEna paatrEna satyasyaapi hitam mukham†is the method adopted. GIST IMPORTANT, NOT EXTERNAL SHAPE To enjoy and learn from an epic, we should take the gist and forget the externals. One should not question whether there could a man with ten heads, whether monkeys could talk like humans, whether a snake can bow to the one who danced on its head, whether a man can manage thousands of wives etc., Anyone who wants to enjoy an epic should have an attitude of “willing suspension of disbeliefâ€. KRISHNA NEARER TO US While Rama’s period was more balanced, Krishna’s was a special situation. Krishna’s period is nearer to us. Kaliyuga is the child of the Dwaapara. The injustice of Dwaapara has increased now. So, the divine has to take another avathaara now to set right so many incongruities. An interesting story:- Someone asked Swami Chandrashekharabhar athi as to why God has not incarnated despite so much of adharma in the society. He jokingly replied that in other yugas, there were a few demons who crossed limits and god could kill them and restore dharma. But now if God takes an avathaara, whom to kill and whom to protect? God may be confused!! (From Sri Shivashankara Rao) With love and regards, Sastry