raama's food habits 13

October 25, 2007

Dear srivaishNava perunthagaiyeer,

That great laabham to king and raama and lakshmaNa and we all, is all guided by vasishta, the great guru, always available by dhasaratha's side.

Now on that bala and athibala – that great laabham for the two – raama and lakshmaNa -[this will be in more detail please]

1-22-12.

raama + ithi + madhuraam + vaaNeem = 'Oh! Raama', thus, harmoniously, voicing;

viswaamithra – the sage

abhya bhaashatha = spoke;

gruhaaNa + vathsa + salilam = take, my boy, water;

maa + bhooth + kaalasya + paryayaH = do not, let, time, to lapse.

Meaning: " Raama " thus voicing harmoniously [Visvaamithra said to Raama,] " Take water, my boy, let not there be time lapse [for I am going to teach] [1-22-12]

1-22-13.

manthra + graamam + gruhaaNa + thvam = hymns, group, receive, you;

balaam + athibalaam = bala, athibala hymns;

thathhaa = thus;

na +

sramaH = no, tiredness;

na + jvaraH + vaa = no, feverishness, either;

thE = to you;

na + roopasya + vi-paryayaH = no, personality, misshaping or losing.

Meaning: For a group of hymns you receive [now, from me, called] bala and athibala, thereby no tiredness, no feverishness either, nor your personality will get hampered [or misshaped or jeapardised] [by practicing them] [1-22-13]

Point: since baalou – 2 young boys – raama and lakshmaNa may get tired by walking long distances, also they are to travel thru forests, so they get bites of insects and animals, and because of strain and change in situations may get fever etc, these all would not affect the two now by reciting these manthraas.

1-22-14.

na + cha + suptham = not, also, in sleep;

pra-maththam + vaa = unvigilant, either;

dhar

sayishyanthi + nairruthaaH = wish to annoy, they, the demons;

na + baahvaH = not, by shoulder-strength;

sadhru

saH + veeryaH = equalling, in strength;

pruthivyaam + [na +] asthi = on earth, will [not] be there;

kaH + cha + na = any, also, no [none whosoever.]

meaning: Not in your sleep or in an unvigilant state, the demons [raakshasaas] dare wish to annoy you. By your shoulder-strength none whosoever on earth can equal you [by reciting these hymns] [1-22-14]

point: so the king's anxiety of demons attacking raama is straightaway removed – perhaps king may not know that immediately. That is the thapobalam of visvaamithra and his gifts to raama – this laabham - gain - also helps the two later in a great way –

while meeting thaatakaa, maareechan and subhaahu initially when sage is by the side of these two,

later while meeting kabhandhan, viraadhan, karan and team, finally raavaNa's team – already protected by these 2 manthraas.

1-22-15.

thrishu + lOkEshu + vaa = in three worlds, either;

Raama;

na + bhavEth + sa + dhru

sa + thava = none, will be, coequal, to you;

balaam + athibalaam + ca + Eva = bala, athibala, also thus;

paThathaH = if exercised; [if read]

thaatha = my dear;

raaghava = Raaghava.

Meaning: In three worlds either, Raama, none will be a coequal to you, verily, if bala and athibala are exercised, my dear Raaghava, [1-22-15]

1-22-16.

na + soubhaagyE = not by, fortunes;

na + dhaakshiNE = not by, calibre;

na + j~naanE = not by, erudition;

buddhi + ni

schayE = mental, determination;

na + uththarE = not, replying you;

[na +] prathi + vakthavyE = [not by,] against, countering you [rebuttal];

[na +] samaH = equal;

lOkE + thava + anagha = in this world, to you, oh! Impeccable one.

meaning: Not by fortunes, calibre, erudition and mental determination of yours, and even in rebuttal, [there will be] no equal to you in this world, Oh! Impeccable one... [1-22-16]

1-22-17.

Ethath + vidhyaa + dhvayE + labdhE = these, teachings, two of them, on receiving;

na + bhavEth + sadhru

saH + thava = not, there will be, equal, to you;

balaath + athibalaath + cha + Eva = by bala and athibala, also, only;

sarva + j~naanasya + maatharou = all, knowledge's, mothers.

Meaning: On receiving these two teachings, there will not be any equal to you, for bala and athibala are the mothers of all knowledge. [1-22-17]

Point: Now, dear readers, link that vaalmeeki's question of 16 guNams to naaradha and his reply in the first sargam – called samkshEpa raamaayaNam – that on the 'Evam vidham naram' – visvaamithra has said 'none will be equal to you' – then it can 'only be one raama' – none else – reason – here it is – because of gift of visvaamithra – great laabham to baala raama.

1-22-18.

kshuth = hunger;

pipaasa = thirst;

na + thE + raama + bhavishyEthE = not, to you, Raama, will be there;

nara

+ uththama = people, best among;

balam + athibalam + cha + Eva = bala and athibala, also, thus;

paThatha = if recited;

thaatha = my dear;

Raaghava= descent of Raghu.

Meaning: Hunger and thirst will not be there to you, oh! Raama, Best of People, if bala and athibala are recited, my dear Raaghava [1-22-18]

1-22-19.

gruhaaNa = take;

sarva + lOkasya + gupthayE = all, of worlds, confidential one;

raghu + nandhana = Raghu's descendent;

vidhyaa + dhvayam = teachings, twin;

adheeyaanE = if practised;

ya

saH + cha + api = renown, also, even;

a-thula = not, weighable [inestimable];

thvayi = [accrue] to you;

pithaamaha + suthE = Forefather's [Lord Brahma's] daughters;

hi + EthE + vidhyE = verily, all, these, hymns are;

thEjaH + samanvithE = brilliance, containing.

Meaning: Take them [the hymns, which are kept] confidential in all the worlds, and if these twin teachings are practised an inestimable renown [will also accrue] to you, and verily, these hymns are Lord Brahma, the Forefather's daughters, and Brilliant Ones... [1-22-19]

1-22-20.

pra + dhaathum + thava = verily, I bestow, to you;

kakuthsa = Kakustha's kin, Raama;

sadhru

saH + thvam + hi = like you, you only, verily;

dhaarmika = virtuous one;

kaamam = numerous are;

bahu + guNaaH = many, qualities;

sarvE = all of the;

thE = in you;

EthE = those that are;

na + athra + sam

sayaH = not, there, doubt.

Meaning: I bestow [these hymns] to you Oh! Raama, Kakustha's kin, [because there is none other] like you and verily you are the only virtuous one [to receive them, and although] many of those numerous qualities that are required [to receive these hymns,] all of them are in you, without any doubt, [but these hymns if meditated by you...] [1-22-20]

1-22-21.

thapasaa = by meditation;

sambhruthE + cha = nurtured, also;

EthE = these [hymns];

bahu + roopE = multifarious;

bhavishyathaH = will thrive;

thathaH + raamaH + jalam + sprushTvaa = then, Rama, waters, touching;

prahrushTa + vadhanaH = gladdened, countenance;

s

uchiH = immaculate.

Meaning: By meditation [should these hymns are] nurtured, these hymns will thrive [you] in multifarious ways... " [Thus spoke Sage Viswaamithra to Raama.] Then Raama touching waters with a gladdened countenance, that immaculate [Raama...] [1-22-21]

1-22-22.

prathi + jagraaH + thE + vidhyE = in turn, received, those, teachings;

maharshEH = from great sage;

bhaavitha + aathmanaH = of contemplative, soul;

vidhyaa + samudhithaH = teachings, on obtaining;

Raama;

su

subhE + bhoori + vikrama = glistened, marvelling, vanquisher.

Meaning: Raama received those teaching in his turn from that great sage of a contemplative soul, and on obtaining those teachings Raama, glistened like a marvelling vanquisher, [like Lord Sun] [1-22-22]

Points:

Balam and athibalam manthraas are the two great laabhams given by visvaamithra in the sarayu riverbanks on the first day evening when dhasaratha sent raama and lakshmaNa with visvaamithra.

There are other laabhams - benefits from visvaamithra – like 'asthrams and sasthrams', and the guidance to mithila leading to that GREAT UNION – with seethaa, the mahaa lakshmi. They are of less importance for us now since our context is food habits.

when there is no 'hunger' and 'thirst', whatever eaten – let it be vegetarian or not - is all for others sake – let it be

mother kousalyaa, or

father dhasarathaa or

seethaa the wife or

guhan or

bharadhwaaja,

later many rishis in forest,

agasthya, and

sabhari of all others,

time again calling 'roots, fruits' – more to convince others that raama is living like common persons – that 'aathmaanam maanusham manyE' - but this gift – this laabham - from sage visvaamithra makes that difference between 'raama' and others in their food habits.

So when sage said 'aham vEdhmi maahaathmaanam' on raama, is it correct statement or a slight exaggeration? and naaradha's on that 'Evam vidham naram' raama.

Let us continue in next post

Dhasan

Vasudevan m.g.

PS: I thought it is not wise to stop in between while talking about these 2 great manthrams – hence please excuse me on the length of post.

-- Vasudevan MG