Articles on Sri Rama's Qualities - Part 2 - Dharmagyaha -well versed in dharmas

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Dear Group members, This is the second part of the article, Rama - "dharmagyaha" -contributed by Sri .Kannan,Chennai, as given below. The earlier on " Rama - "gunavaan" ( the virtuous ), appeared in group mailing about 2 week's back. We invite and welcome similar articles from other group members also. Daasan, R.Srinivasan. Sri Rama: the One Well-versed in Dharmas -- "Dharmagyaha" Contributed by Sri R.Kannan, Halls Road, Chennai. *** Sri Valmiki Bhagavan, wanted to know from sage Narada about a person who had all the good qualities one could possess. The list contained 16 such qualities. The third in the list was one who is well-versed in Dharmas. Sage stated that only Sri Rama possessed all the good qualities listed by Sri Valmiki Bhagavan including “dharmagya:" Let us enjoy the same as described in Srimad Ramayana. In Aranya Kanda of Srimad Rmayana, Ravana requests Marica to help him in abducting Sita from the Dandakaranya forest. Then Marica informs Ravana about Sri Rama’s valour and finally declares that Sri Rama is “Ramo vigrahavan dharma:” (the embodiment of Dharma) and hence Ravana should not attempt to abduct her. Thus we find that Sri Rama gets a praise about his “dharmagyathva” from the enemy camp of Ravana. Swami Vedanta Desika, a great Vaishnava Acharya also uses the same words while describing Sri Rama in his Dasavatara Stotram “Samrakshanaikavrathi dharmo vigrahavan:“ meaning---(Sri Rama has vowed to protect those who surrender. He is the embodiment of Dharma). In Sundara Kanda, Sita Devi also proclaims Sri Rama as the one who knows all the Dharmas, to Ravana “vidhita: sarvadharmagya: Saranagathavathsala”: Thus we come to know that Sri Rama is an embodiment of Dharma, the one who knows and practices Dharma in and out. Let us now discuss, a few important Dharmas practiced by Sri Rama, during his Avatara. The Dharma of “Saranagatha rakshanam“ protection of those who surrender is the most important Dharma, has been described at various places in Srimad Ramayana. This has been bought out in all the cantos in an implicit manner. Sri Rama vows to protect the sages in the Dandakaranya forest from the Raksasas, as requested by them. Sri Rama protects Kakasura from death, which he deserved for the great sin committed by him hurting Sita, when he later surrendered. Sri Rama gives refuge to Vibhishana, the brother of Ravana, when he surrenders at his feet along with four of his followers. These are a few instances to show that Sri Rama is a protector of those who surrender or seek refuge at his feet. Sri Rama himself declares that --- “Sakriteva prapannaya thavasmithicha yaachate” “Abhayam sarvabhoothebyo dadamyedh vratham mama” “If one seeks refuge at my feet once, I shall protect him from any body and everybody in all circumstances. It is my steadfast vow.” It is interesting to note that Sita also does not lag behind in protection “Saranagatha rakshnanam” as she is the Sahadharmacharini the one who follows her husband in all his Dharmas. In fact, during their marriage, the king Janaka declares that “Iyam Seetha mama sutha sahadharmacharee thava” this daughter of mine Sita will be a worthy wife to you, in carrying out your Dharmas. On her part she protects all the Raksasis from the wrath of Hanuman who wants to crush them, for their cruelty to Sita, simply because Trijata who sought refuge at her feet on behalf of Raksasis. Sita even advises Ravana to return her to Sri Rama and seek his friendship in order to save himself and his kingdom. She tells Ravana to treat Sri Rama as a

friend in dignified manner, whereas she actually means that Ravana should surrender to Sri Rama. In the context of Vibhisana Saranagati, Sri Rama declares that he is prepared to even accept Ravana himself, if he has come in the guise of Vibhisana. This shows that Sri Rama wants to save even Ravana, the person who has separated Sita from himself, from total destruction, provided he is prepared to surrender. But unfortunately Ravana refuses to surrender and pays the penalty for all (his) evil deeds. For being a Saranya the protector, one should have Karuna or Kripa the sympathy and compassion towards the one who is going to be protected. This quality of Karuna sympathy makes one take pity on the less fortunates and do His best to mitigate the sufferings. This great Dharma of Karunya has been exhibited by Sri Rama throughout his life. Sri Vedanta Desika describes Sri Rama as Karuna Kakutstha in his Dasavatara Stotram. Sri Rama cannot bear to see one who is suffering. He feels that he is suffering himself in such cases. He exhibits this quality at the time of Killing of Vali. He becomes

grief-stricken when Sugriva becomes depressed at the death of Vali. Here Valmiki describes Sri Rama as “Samaanasoka: kaakustha:”. Again in this context of Vali’s death, Sri Rama establishes himself as “dharmagya:” a person well-versed in Dharmas. To different questions posed by Vali, Sri Rama explains that it is very difficult to understand the subtle meanings of Dharma carried out by good people. Sri Rama explains to him that it is one’s utmost duty to protect the one who has taken refuge. As Sugriva has already taken refuge at the feet of Sri Rama to get protected from Vali and get back his kingdom, Sri Rama has no option but to punish Vali who in turn has refused to accept surrender of Sugriva earlier (the scriptures declare that, if one with enough capacity, refuses refuge when one surrenders, he has to be punished by any means). Again going back to Karuna—exhibited by Sri Rama, we cannot but appreciate Sri Rama’s pardoning of Kakasura. Kakasura’s sin—hunting of Sita (piercing her flesh) is greater sin than the abduction of Sita by Ravana, who never touched Sita. While Ravana has been killed in the battle, Kakasura also merits such punishment. But Kakasura, after trying all sources for protection against Sri Rama’s Brahmastra, falls at the feet of Sri Rama himself. Taking pity on him, Sri Rama does not kill him. Here Valmiki describes— Threelokaan samparikramya thameva saranam gatha: Sa tham nipathitham bhoomou saranya: saranagatham Vadharhamapi kaakustha: Kripaya paryapaalayath Valmiki describes Sri Rama not only as a protector but also a sympathizer. He uses the words “ Kripayaa paryapaalayath“ He saves the life of Kakasura alright but before that he removes one of his eyes—purely due to his sympathy yes – the removal of one of his eyes is to make him remember the sin he has committed and to desist from such sins in future. From now onwards, he will never attempt to do any more sins like the one he has committed. Thus Sri Rama not only saves the life of Kakasura that also teaches him a lesson—to desist from doing any more sins. This is purely due to the Dharma of compassion, Sri Rama possessed.

Another important Dharma exhibited by Sri Rama is the “pithruvaakyaparupalanam” utter obedience to the words of his father. One should respect elders and try to follow their good advices, particularly the parents – the quality which we see very much wanting in some youths of modern times. But Sri Rama an incarnation of Dharma, practices this Dharma to its core. Even as a very young lad, Sri Rama accompanies sage Visvamitra to the forest, to protect his sacrifice “Yagya”,at his father Dasaratha’s directions, unmindful of the problems he has to face there. Because, he has accompanied sage Visvamitra, as desired by his father, he has been blessed with divine weapons by sage Visvamitra, which has made him the best among the warriors later. Sri Krishna himself declares to Arjuna that he is Sri Rama among the great warriors, while explaining his best of possessions “Vibhoothi” in Bhagavadgita. Dasaratha decides to consecrate Sri Rama as the heir-apparent to the throne. He gets the nod from everybody including the public. He announces the same in public and the function is to take place the very next day. Sri Rama along with Sita also prepares himself for the function. But the fate would not have it – Kaikeyi demands two boons from Dasaratha,

which has been granted by him earlier – Sri Rama should live in the forest for 14 years and that Bharata should be crowned as the heir-apparent in place of Sri Rama. Dasaratha, as a true follower of truth, has no option but to ask Sri Rama to go to forest. When the opinion of his father is made known to him by Kaikeyi, without even a murmur, Sri Rama proceeds to forest with Sita and Laksmana without minding the situation which has changed overnight. He says that he is prepared to lay his life even, if his father wants—then what to say about leaving for forest. Thus Sri Rama shows his exemplary quality in carrying out the Dharma of “pithruvakyaparipalanam “following the orders of one’s father in true spirit. Even later when Bharata requests Sri Rama to return to Ayodhya, Sri Rama refuses to return, in order to fulfill the wishes of his father to live in forest – though ordered unwillingly and out of compulsion. Here it may be noted that Bharata calls Sri Rama as “dharmagya“: Being a “dharmagya“: Sri Rama wants to fulfill his words to his father to live in forest for 14 years and then return to Ayodhya. We have just gone through a few instances of Dharma carried by Sri Rama. But it may be noted that being an embodiment of Dharma he knows all Dharmas and has practiced them whole heartedly to teach fellow beings the importance of various Dharmas. It is therefore, Brahma and other Devas call Sri Rama as “dharmabhrithaam vara: “ the best among those who practiced Dharmas truly, during their praise of him after the death of Ravana. Valmiki Bhagavan describes that because Sri Rama is a “dharmathma” his subjects are also devoted to Dharmas “dharma parayana:” and that his rule has been a golden age – making Sri Rama-Raajya,as ideal rule. ---------------------------- Moody friends. Drama queens. Your life? Nope! - their life, your story.Play Sims Stories at Games.

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