Query regarding Valimiki Ramayan Ayodhya Kanda- chapter 57

[Guest guest]

HarI Om, I beg the wise to please enlighten me as my mind is too wordly and tamasic to understand this which I read in Shrimad Valmiki Ramayan. Actually it is the whole chapter - Ayodhya Kand Sarga 56

In particular....taken from the website http://www.valmikiramayan.net/ayodhya/sarga56/ayodhya_56_frame.htm mR^igam hatvaa.a.anaya kshipram lakshmaNeha shubhekshaNa

kartavyaH shaastradR^iSTo hi vidhirdarmamanusmara || 2-56-2323. shubhekshaNa= Oh, large-eyed; lakshmaNa= Lakshmana!; hatvaa= killing; mR^igam= the antelope; kshhipram= quickly; anaya= bring; iha= here; vidhiH= the prescribed rite; shaastra dR^iSTaH= according to scriptural point of view; kartavyaH hi= indeed is to be done; anusmara= keep in mind; dharmam= the sacred obligation. "

" Oh, large-eyed Lakshmana! Killing the antelope quickly, bring it here. The prescribed rite according to scriptural point of view indeed is to be performed. Keep in mind the sacred obligation. "

bhraaturvachana maajJNaaya lakshmaNaH paraviirahaa |cakaara sa yathoktam ca tam raamaH punarabraviit || 2-56-24

24. saH lakshmaNaH= that Lakshmana; paraviirahaa= the slayer of enemies; aaJNaaya= understanding; bhraatruH= his brother's; vachanam= words; chakaara= acted; yathoktamcha= as instructed; raamaH= Rama; abraviit= spoke; punaH= again; tam= to him (as follows).

Lakshmana the slayer of enemies, understanding his brother's words, acted as instructed. Rama spoke again to Lakshmana as follows.

iNeyam shrapayasvaitachcchaalaam yakshyamahe vayam |tvarasaumya muhuurto.ayam dhruvashcha divaso.apyayam || 2-56-25

25. saumya= Oh, great brother!; shrapayasva= boil; etat= this; aiNeyam= antelope's meat; vayam= we; yakshyaamahe= shall worship; shaalaam= the leaf-hut; ayam= this; divasaH= day; ayam= (and) this; muhuurtaH api= instant also; dhruvaH= are of a distinctive character; tvara= be quick.

" Oh, gentle brother! Boil this antelope's meat. We shall worship the leaf-hut. This day and this instant also are of a distinctive character. Be quick. "

sa lakSmaNaH kR^iSNa mR^igam hatvaa medhyam pataapavaan |atha cikSepa saumitriH samiddhe jaata vedasi || 2-56-26

atha= then; saH lakshmaNaH= that Lakshmana; prataapavaan= the strong man; saumitriH= and son of Sumitra; hatvaa= killing; medhyam= the holy; kR^iSNa mR^igam= black antelope; chikSepa= tossed; jaata vedasi= in a fire; samiddhe= ignited.

Then, Lakshmana the strong man and son of Sumitra, killing a holy back antelope, tossed it in an ignited fire.

tam tu pakvam samaaj~naaya niSTaptam chinna shoNitam |lakSmaNaH puruSa vyaaghram atha raaghavam abraviit || 2-56-27

27. parijJNaaya= feeling certain; pakvam= it is cooked; niSTaptam= and heated thoroughly; chinna shoNitam= with no blood remaining; lakshmaNaH= Lakshmana; atha= thereafter; abraviit= spoke; raaghavam= to Rama; puruSa vyaaghram= the lion among men (as follows).

Feeling certain that it is cooked and heated thoroughly with no blood remaining, Lakshmana spoke to Rama the lion among man as follows:

ayam kR^iSNaH samaapta angaH shR^itaH kR^iSNa mR^igo yathaa |devataa deva samkaasha yajasva kushalo hi asi || 2-56-28

28. ayam= this; kR^iSNaH mR^igo= black antelope; samaapta angaH= with its complete limbs; shR^itaH= has been cooked; sarvaH= completely; mayaa= by me; deva damkaasha= Oh Rama, remsembling god!; yajasva= worship; devataaH= the deities; asi ahi= you are indeed; kushalaH= skilled (in such act)

" This black antelope, with its complete limbs, has been cooked completely by me. Oh, Rama resembling God! Worship the concerned deity, as you are skilled in that act. "

raamaH snaatvaa tu niyataH guNavaan japya kovidaH |samgraheNaakarotsarvaan mantran satraavasaanikaan || 2-56-29

29. raamaH= Rama; guNavaan= the virtuous man; japyakovidaH= and the learned man in chanting of prayers; snaatvaa= after taking bath; niyataH= with subdned mind; samgraheNa= briefly; akarot= chanted; sarvaan= all; mantran= the sacred scripts; satraavasaanikaan= which are to be chanted at the end of a purifactory ceremony.

Rama, the virtuous man and the learned man in chanting of sacred spells, after taking bath and with subdued mind, briefly chanted all the sacred scripts to be chanted at the end of a purifactory ceremony.

iSTvaa devagaNaan sarvaan viveshaavasatham shuciH |babhuuva ca manohlaado raamasyaamitatejasaH || 2-56-30

30. iSTvaa= worshipping; sarvaan= all; devataagaNaan= classes of deities; shuchiH= and getting purified; vivesha= (Rama) entered; aavasatham= the house; babhuuva cha= there was; manohlaadaH= a heartful joy; raamasya= in Rama; amita tejasaH= with a limitless splendour.

Worshipping all classes of deities and getting himself purified, Rama entered the house. There was a heartful joy in rama, with his limitless splendour.

========================================= For someone who has recently been exposed to Valmiki Ramayan I was in total shock to read this.Please HELP HELP HELP. DasanDeepak

[Guest guest]

Dear Swami You need not be shocked about these type of instances. There are several other instances which can bring more shock. The slokas you mention belong to the 56th sarga where lakshmana is making a new hut for living at chithrakuta. Rama wanted to have the “Saanthi” of the hut done. Since they are born as kshathriyas rama simply followed the kshathriya dharma. Which is according to the sashtras Rama reminds lakshmana there as 23rd sloka Mrigam hathva naya kshipram lakshmaneha subhekshana karthavyaH Sasthra drishTOhi vidhi dharmmamanusmara Oh lakshmana who always look through the point of view of dharma, please bring an antelope, we have to do the karmas in accordance with sasthras. The whole avathara lakshya of chakravarthi thirumagan is to show how samanya dharma can be even easily practiced. Throughout the avathara ramas thrust was only this. Otherwise why should have rama gone to forest first of all on the basis of a silly word of a father who has no strength for a proper mindset. Another example At chithrakootam itself When rama hears then news of passing away of dasaratha he does pinda pradana with the pinyaka of ODal seed. (pinyaka is remaining of a seed after removal of oil). Again we can be shocked here. Why we, even kausalya is shocked by seeing this. rAma says there oh dasaratha please accept this, this is what we eat, so what we eat should be offered to pithrus and devathas hence we are doing the same.

(yadannam purushosnathi thadannEsthasya devathaH) another instance comes after the slay of maricha Rama thinks sitha asked maricha (came as a golden deer) for the sake of eating the rare meat of such a deer. Since it turned out that maricha is not a deer, he killed another deer on the way back to be presented to Sitha. Another instance Thiruvadi while meeting sitha in asokavanika, conveys that rama is not eating meat or drinking Alcohol, since you had been away. Na mamsam raghavo bhunkthe na chaiva madhu sevathE – sundara kanda 36th sarga There can be several instances like these. But these does not diminish the glory of sriramayana and its saranagathi sasthra. Since it is a sasthra for all, all the things are mentioned essential for all

class and creed. Prapannas need to take only what they want. Well we need not even struggle to take it. Paramakarunika periya-v-Acchan piLLAi did it already for us in the form of Sriramayana Thanisloki – an exquisite commentary for sriramayanas selected slokas. So adiyen thinks such things need not be a matter to be worried, if we consider vishya vailakshanya, prabandha vailakshanaya and vakthruvailakshanya. Adiyen ramanuja dasan Sreekanth

Tonight's top picks. What will you watch tonight? Preview the hottest shows on TV.

[Guest guest]

ramanuja , Sreekanth <sreekanth_a wrote:

>

Dear Sri Srikanth,

 

If this particular instance has any significance, it is only from a

sAmAnya Sastra point of view, I too presume. However, Gita Press

Gorakhpur have interpreted the substance mentioned in these slokas to

be vegetarian only.

 

In SVm, the general practice is to eat only vegetarian which stands

symbolic for our compassion for the animals. But still, there are

many NV vishnu bhaktas even now and in the puranas. They are quoted

by Pillai Lokacharya and Bhattar.

 

The avathara Lakshya of chakravarthi Thirumahan as interpreted by our

azhwars and Acharyas is to reach out to His subjects in an animate

form in front of their eyes, and serve their interests to the extent

of granting Moksha even to those who consider Him to be His enemy.

These things are explained in Bhattar's interpretations for many

names in Vishnu sahasranama and several commentaries of divya

prabandham where Valmiki Ramayanam is extensively quoted.

 

adiyen

Vishnu

 

>

> The whole avathara lakshya of chakravarthi thirumagan is to show

how samanya dharma can be even easily practiced. Throughout the

avathara ramas thrust was only this. Otherwise why should have rama

gone to forest first of all on the basis of a silly word of a father

who has no strength for a proper mindset.

>

> Another example

> At chithrakootam itself

> When rama hears then news of passing away of dasaratha he does

pinda pradana with the pinyaka of ODal seed. (pinyaka is remaining of

a seed after removal of oil). Again we can be shocked here. Why we,

even kausalya is shocked by seeing this.

> rAma says there

> oh dasaratha please accept this, this is what we eat, so what we

eat should be offered to pithrus and devathas hence we are doing the

same. (yadannam purushosnathi thadannEsthasya devathaH)

>

> another instance comes after the slay of maricha

> Rama thinks sitha asked maricha (came as a golden deer) for the

sake of eating the rare meat of such a deer. Since it turned out that

maricha is not a deer, he killed another deer on the way back to be

presented to Sitha.

>

> Another instance

> Thiruvadi while meeting sitha in asokavanika, conveys that rama

is not eating meat or drinking Alcohol, since you had been away.

> Na mamsam raghavo bhunkthe na chaiva madhu sevathE – sundara

kanda 36th sarga

> There can be several instances like these. But these does not

diminish the glory of sriramayana and its saranagathi sasthra. Since

it is a sasthra for all, all the things are mentioned essential for

all class and creed. Prapannas need to take only what they want.

> Well we need not even struggle to take it. Paramakarunika

periya-v-Acchan piLLAi did it already for us in the form of

Sriramayana Thanisloki – an exquisite commentary for sriramayanas

selected slokas.

>

> So adiyen thinks such things need not be a matter to be worried, if

we consider vishya vailakshanya, prabandha vailakshanaya and

vakthruvailakshanya.

>

> Adiyen ramanuja dasan

> Sreekanth

>

>

>

>

> Tonight's top picks. What will you watch tonight? Preview the

hottest shows on TV.

>

[Guest guest]

asmad guruByO nama:

srimathe rAmAnujAya nama:

 

Below is one of the reasons why kulasEkarAzhwAr tirumozhi is much much

better than vAlmIki rAmAyaNam the sanskrit versions always create

some confusion or other. Divya praBandams are awesome in that aspect

creating absolutely no confusion in anyone's mind.

 

Ekam yadi BavEth SAStram gnAnam nissamsayam BavEt |

BahutvAddiha SAStrANAm gnAna tatvam suDurlaBam ||

 

The above slokam means that, if the SAStram was just one, there would

be absolutely no confusion. It is because that the SAStrAs are many

that the gnAna tatvam is very rare to be achieved. This was before the

Divya praBandam era. After the Divya praBandams, there is absolutely

no confusion ever in anyone's mind

 

adiyEn,

rAmAnuja dAsan

ramanuja , " Deepak Vinod " <deepak.vinod wrote:

>

> HarI Om,

>

> I beg the wise to please enlighten me as my mind is too wordly and

tamasic

> to understand this which I read in Shrimad Valmiki Ramayan.

>

> Actually it is the whole chapter - Ayodhya Kand Sarga 56

> In particular....taken from the website

> http://www.valmikiramayan.net/ayodhya/sarga56/ayodhya_56_frame.htm

>

> mR^igam hatvaa.a.anaya kshipram lakshmaNeha shubhekshaNa

> kartavyaH shaastradR^iSTo hi vidhirdarmamanusmara || 2-56-23

> 23. shubhekshaNa= Oh, large-eyed; lakshmaNa= Lakshmana!; hatvaa=

killing;

> mR^igam= the antelope; kshhipram= quickly; anaya= bring; iha= here;

vidhiH=

> the prescribed rite; shaastra dR^iSTaH= according to scriptural point of

> view; kartavyaH hi= indeed is to be done; anusmara= keep in mind;

dharmam=

> the sacred obligation. "

>

> " Oh, large-eyed Lakshmana! Killing the antelope quickly, bring it

here. The

> prescribed rite according to scriptural point of view indeed is to be

> performed. Keep in mind the sacred obligation. "

>

> bhraaturvachana maajJNaaya lakshmaNaH paraviirahaa |

> cakaara sa yathoktam ca tam raamaH punarabraviit || 2-56-24

>

> 24. saH lakshmaNaH= that Lakshmana; paraviirahaa= the slayer of enemies;

> aaJNaaya= understanding; bhraatruH= his brother's; vachanam= words;

> chakaara= acted; yathoktamcha= as instructed; raamaH= Rama;

abraviit= spoke;

> punaH= again; tam= to him (as follows).

>

> Lakshmana the slayer of enemies, understanding his brother's words,

acted as

> instructed. Rama spoke again to Lakshmana as follows.

>

> iNeyam shrapayasvaitachcchaalaam yakshyamahe vayam |

> tvarasaumya muhuurto.ayam dhruvashcha divaso.apyayam || 2-56-25

>

> 25. saumya= Oh, great brother!; shrapayasva= boil; etat= this; aiNeyam=

> antelope's meat; vayam= we; yakshyaamahe= shall worship; shaalaam= the

> leaf-hut; ayam= this; divasaH= day; ayam= (and) this; muhuurtaH api=

instant

> also; dhruvaH= are of a distinctive character; tvara= be quick.

>

> " Oh, gentle brother! Boil this antelope's meat. We shall worship the

> leaf-hut. This day and this instant also are of a distinctive

character. Be

> quick. "

>

> sa lakSmaNaH kR^iSNa mR^igam hatvaa medhyam pataapavaan |

> atha cikSepa saumitriH samiddhe jaata vedasi || 2-56-26

>

> atha= then; saH lakshmaNaH= that Lakshmana; prataapavaan= the strong

man;

> saumitriH= and son of Sumitra; hatvaa= killing; medhyam= the holy;

kR^iSNa

> mR^igam= black antelope; chikSepa= tossed; jaata vedasi= in a fire;

> samiddhe= ignited.

>

> Then, Lakshmana the strong man and son of Sumitra, killing a holy back

> antelope, tossed it in an ignited fire.

>

> tam tu pakvam samaaj~naaya niSTaptam chinna shoNitam |

> lakSmaNaH puruSa vyaaghram atha raaghavam abraviit || 2-56-27

>

> 27. parijJNaaya= feeling certain; pakvam= it is cooked; niSTaptam= and

> heated thoroughly; chinna shoNitam= with no blood remaining; lakshmaNaH=

> Lakshmana; atha= thereafter; abraviit= spoke; raaghavam= to Rama; puruSa

> vyaaghram= the lion among men (as follows).

>

> Feeling certain that it is cooked and heated thoroughly with no blood

> remaining, Lakshmana spoke to Rama the lion among man as follows:

>

> ayam kR^iSNaH samaapta angaH shR^itaH kR^iSNa mR^igo yathaa |

> devataa deva samkaasha yajasva kushalo hi asi || 2-56-28

>

> 28. ayam= this; kR^iSNaH mR^igo= black antelope; samaapta angaH=

with its

> complete limbs; shR^itaH= has been cooked; sarvaH= completely;

mayaa= by me;

> deva damkaasha= Oh Rama, remsembling god!; yajasva= worship;

devataaH= the

> deities; asi ahi= you are indeed; kushalaH= skilled (in such act)

>

> " This black antelope, with its complete limbs, has been cooked

completely by

> me. Oh, Rama resembling God! Worship the concerned deity, as you are

skilled

> in that act. "

>

> raamaH snaatvaa tu niyataH guNavaan japya kovidaH |

> samgraheNaakarotsarvaan mantran satraavasaanikaan || 2-56-29

>

> 29. raamaH= Rama; guNavaan= the virtuous man; japyakovidaH= and the

learned

> man in chanting of prayers; snaatvaa= after taking bath; niyataH= with

> subdned mind; samgraheNa= briefly; akarot= chanted; sarvaan= all;

mantran=

> the sacred scripts; satraavasaanikaan= which are to be chanted at

the end of

> a purifactory ceremony.

>

> Rama, the virtuous man and the learned man in chanting of sacred spells,

> after taking bath and with subdued mind, briefly chanted all the sacred

> scripts to be chanted at the end of a purifactory ceremony.

>

> iSTvaa devagaNaan sarvaan viveshaavasatham shuciH |

> babhuuva ca manohlaado raamasyaamitatejasaH || 2-56-30

>

> 30. iSTvaa= worshipping; sarvaan= all; devataagaNaan= classes of

deities;

> shuchiH= and getting purified; vivesha= (Rama) entered; aavasatham= the

> house; babhuuva cha= there was; manohlaadaH= a heartful joy;

raamasya= in

> Rama; amita tejasaH= with a limitless splendour.

>

> Worshipping all classes of deities and getting himself purified, Rama

> entered the house. There was a heartful joy in rama, with his limitless

> splendour.

>

> =========================================

>

> For someone who has recently been exposed to Valmiki Ramayan I was

in total

> shock to read this.

> Please HELP HELP HELP.

>

> Dasan

> Deepak

>

[Guest guest]

Dear Sriman Lakhminrusimhan,

 

That is true. Actually Kamba Ramayanam is more direct than Valmiki

Ramayanam, as it is influenced by Azhwars. But still our Acharyas

have adhered to Valmiki Ramayanam because it is the original source

and it was clear to them from Valmiki Ramayanam itself that He was

the supreme being.

 

adiyen

Vishnu

ramanuja , " v.lakshminrusimhan "

<v.lakshminrusimhan wrote:

>

> asmad guruByO nama:

> srimathe rAmAnujAya nama:

>

> Below is one of the reasons why kulasEkarAzhwAr tirumozhi is much

much

> better than vAlmIki rAmAyaNam the sanskrit versions always create

> some confusion or other. Divya praBandams are awesome in that aspect

> creating absolutely no confusion in anyone's mind.

>

> Ekam yadi BavEth SAStram gnAnam nissamsayam BavEt |

> BahutvAddiha SAStrANAm gnAna tatvam suDurlaBam ||

>

> The above slokam means that, if the SAStram was just one, there

would

> be absolutely no confusion. It is because that the SAStrAs are many

> that the gnAna tatvam is very rare to be achieved. This was before

the

> Divya praBandam era. After the Divya praBandams, there is absolutely

> no confusion ever in anyone's mind

>

> adiyEn,

> rAmAnuja dAsan

> ramanuja , " Deepak Vinod " <deepak.vinod@>

wrote:

> >

> > HarI Om,

> >

> > I beg the wise to please enlighten me as my mind is too wordly and

> tamasic

> > to understand this which I read in Shrimad Valmiki Ramayan.

> >

> > Actually it is the whole chapter - Ayodhya Kand Sarga 56

> > In particular....taken from the website

> > http://www.valmikiramayan.net/ayodhya/sarga56/ayodhya_56_frame.htm

> >

> > mR^igam hatvaa.a.anaya kshipram lakshmaNeha shubhekshaNa

> > kartavyaH shaastradR^iSTo hi vidhirdarmamanusmara || 2-56-23

> > 23. shubhekshaNa= Oh, large-eyed; lakshmaNa= Lakshmana!; hatvaa=

> killing;

> > mR^igam= the antelope; kshhipram= quickly; anaya= bring; iha=

here;

> vidhiH=

> > the prescribed rite; shaastra dR^iSTaH= according to scriptural

point of

> > view; kartavyaH hi= indeed is to be done; anusmara= keep in mind;

> dharmam=

> > the sacred obligation. "

> >

> > " Oh, large-eyed Lakshmana! Killing the antelope quickly, bring it

> here. The

> > prescribed rite according to scriptural point of view indeed is

to be

> > performed. Keep in mind the sacred obligation. "

> >

> > bhraaturvachana maajJNaaya lakshmaNaH paraviirahaa |

> > cakaara sa yathoktam ca tam raamaH punarabraviit || 2-56-24

> >

> > 24. saH lakshmaNaH= that Lakshmana; paraviirahaa= the slayer of

enemies;

> > aaJNaaya= understanding; bhraatruH= his brother's; vachanam=

words;

> > chakaara= acted; yathoktamcha= as instructed; raamaH= Rama;

> abraviit= spoke;

> > punaH= again; tam= to him (as follows).

> >

> > Lakshmana the slayer of enemies, understanding his brother's

words,

> acted as

> > instructed. Rama spoke again to Lakshmana as follows.

> >

> > iNeyam shrapayasvaitachcchaalaam yakshyamahe vayam |

> > tvarasaumya muhuurto.ayam dhruvashcha divaso.apyayam || 2-56-25

> >

> > 25. saumya= Oh, great brother!; shrapayasva= boil; etat= this;

aiNeyam=

> > antelope's meat; vayam= we; yakshyaamahe= shall worship;

shaalaam= the

> > leaf-hut; ayam= this; divasaH= day; ayam= (and) this; muhuurtaH

api=

> instant

> > also; dhruvaH= are of a distinctive character; tvara= be quick.

> >

> > " Oh, gentle brother! Boil this antelope's meat. We shall worship

the

> > leaf-hut. This day and this instant also are of a distinctive

> character. Be

> > quick. "

> >

> > sa lakSmaNaH kR^iSNa mR^igam hatvaa medhyam pataapavaan |

> > atha cikSepa saumitriH samiddhe jaata vedasi || 2-56-26

> >

> > atha= then; saH lakshmaNaH= that Lakshmana; prataapavaan= the

strong

> man;

> > saumitriH= and son of Sumitra; hatvaa= killing; medhyam= the holy;

> kR^iSNa

> > mR^igam= black antelope; chikSepa= tossed; jaata vedasi= in a

fire;

> > samiddhe= ignited.

> >

> > Then, Lakshmana the strong man and son of Sumitra, killing a holy

back

> > antelope, tossed it in an ignited fire.

> >

> > tam tu pakvam samaaj~naaya niSTaptam chinna shoNitam |

> > lakSmaNaH puruSa vyaaghram atha raaghavam abraviit || 2-56-27

> >

> > 27. parijJNaaya= feeling certain; pakvam= it is cooked;

niSTaptam= and

> > heated thoroughly; chinna shoNitam= with no blood remaining;

lakshmaNaH=

> > Lakshmana; atha= thereafter; abraviit= spoke; raaghavam= to Rama;

puruSa

> > vyaaghram= the lion among men (as follows).

> >

> > Feeling certain that it is cooked and heated thoroughly with no

blood

> > remaining, Lakshmana spoke to Rama the lion among man as follows:

> >

> > ayam kR^iSNaH samaapta angaH shR^itaH kR^iSNa mR^igo yathaa |

> > devataa deva samkaasha yajasva kushalo hi asi || 2-56-28

> >

> > 28. ayam= this; kR^iSNaH mR^igo= black antelope; samaapta angaH=

> with its

> > complete limbs; shR^itaH= has been cooked; sarvaH= completely;

> mayaa= by me;

> > deva damkaasha= Oh Rama, remsembling god!; yajasva= worship;

> devataaH= the

> > deities; asi ahi= you are indeed; kushalaH= skilled (in such act)

> >

> > " This black antelope, with its complete limbs, has been cooked

> completely by

> > me. Oh, Rama resembling God! Worship the concerned deity, as you

are

> skilled

> > in that act. "

> >

> > raamaH snaatvaa tu niyataH guNavaan japya kovidaH |

> > samgraheNaakarotsarvaan mantran satraavasaanikaan || 2-56-29

> >

> > 29. raamaH= Rama; guNavaan= the virtuous man; japyakovidaH= and

the

> learned

> > man in chanting of prayers; snaatvaa= after taking bath; niyataH=

with

> > subdned mind; samgraheNa= briefly; akarot= chanted; sarvaan= all;

> mantran=

> > the sacred scripts; satraavasaanikaan= which are to be chanted at

> the end of

> > a purifactory ceremony.

> >

> > Rama, the virtuous man and the learned man in chanting of sacred

spells,

> > after taking bath and with subdued mind, briefly chanted all the

sacred

> > scripts to be chanted at the end of a purifactory ceremony.

> >

> > iSTvaa devagaNaan sarvaan viveshaavasatham shuciH |

> > babhuuva ca manohlaado raamasyaamitatejasaH || 2-56-30

> >

> > 30. iSTvaa= worshipping; sarvaan= all; devataagaNaan= classes of

> deities;

> > shuchiH= and getting purified; vivesha= (Rama) entered;

aavasatham= the

> > house; babhuuva cha= there was; manohlaadaH= a heartful joy;

> raamasya= in

> > Rama; amita tejasaH= with a limitless splendour.

> >

> > Worshipping all classes of deities and getting himself purified,

Rama

> > entered the house. There was a heartful joy in rama, with his

limitless

> > splendour.

> >

> > =========================================

> >

> > For someone who has recently been exposed to Valmiki Ramayan I was

> in total

> > shock to read this.

> > Please HELP HELP HELP.

> >

> > Dasan

> > Deepak

> >

>