Rama Avatar- a Perfect Incarnation – by Sri.Sri.Muralidhara Swamiji Part-10

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Dear Members,

 

Ramayana that speaks the words of the Vedas has been

given to us by such a great Mahan. The Vedas contain

‘Samhita bhaga’. It contains ‘Brahmana bhaga’, ‘Mantra

bhagas’ followed by Upanishads that contains the

Vedanta bhagas. How does Ramayana read? Ramayana

contains Dharma as also Vedanta. If analyzed on the

basis of ‘tatva’ we find that Ramayana is filled with

Advaita Vedanta. If one takes Dharma as the subject

matter then Rama-avatar depicts it. Since Ramayana has

come from the mouth of Maharishis and every sloka

contained in it is the sound of a Mantra (‘mantra

dwani’) it fulfills the worldly aspirations, too. The

Samhita bhaga, Brahmana bhaga, Vedanta bhaga,

Upanishads contained in the Vedas are all found in the

Ramayana, too. They are found in Bhagavatam as also in

Mahabharata. So one cannot speak of the Vedas being

different from the Itihasa Puranas. The Vedas might

contain great themes but we are unable to understand

it directly. Whereas, in the Itihãsa Purãnãs, it is

given to us in ‘rasa roopa’ in the form of stories

(‘katha roopa’). Bhagavãn Himself had come down to the

earth and led such a life, performed divine lilas that

the mind and heart very smoothly and easily enjoy it.

Ramabhadra Dikshitar lived in Thiruvisanaloor. He

says, “Reading Sankara’s grantas I struggled to attain

atma swaroopa. But never did I understand them all. I

then took up Ramayana. In this Valimiki is a hunter.

He threw open a net in which my Vedanta bird was

caught. What is that bird? The parrot that is Rama!

This green parrot that is none but Rama has now sat in

my heart. This parrot refuses to fly away even if I

chase it! That which failed to enter through the hard

Vedanta has entered very easily through Ramayana

parayana!”

 

How does one perform upanyasa of Ramayana which

contains the subject matter of the Vedas? There are

innumerable ‘Peethas’ but the foremost (aadi Peetha’)

of all these is the “Vyasa Peetha”. All those who had

sat on this Vyasa Peetha were those who had Bhagavat

experience (‘anubhavasaliis’). Upanishads speaks of

performance of upanyasa daily as a dharma! When a

student completes his study, on the day of convocation

he is advised, “Do not fail to perform upanyasa even a

single day”. Good things should always be spoken. This

is a dharma. Who had sat on the Vyasa Peetha? Not

scholars (‘vidwans’) but ‘the experienced’

(‘anubhootimans’). Those who had seen Bhagavan, those

who had attained ‘Brahmasakshatkara’ had sat on this

Peetha and performed upanyãsa. They have spoken on

invaluable topics. This Vyãsa peetha is of such glory!

How did they conduct the upanyãsa? Whether it was

Sankara’s Vedanta works or from the Ramayana or from

the Bhagavata, for example, when they take up Dhruva

charitra and detail Dhruva’s stuti, Dhruva’s sadhana,

Dhruva’s tapas, how Dhruva’s ‘hrudaya’ was, they feel,

‘all these seem like our own experiences!’ When they

read the charitras of Ramayana they feel that the

experiences contained therein are akin to their own

experiences! Whey they handle Sankara’s advaita

bhashya in which Sankara says, “Watch the ‘hrudaya

granti’ between two thoughts. ‘Santi’ is felt here”,

they at once realize that it is very much similar to

their own experience! What does this go to show? It is

only their own experience that Mahatmas have brought

out as ‘Grantas’. But if you find that your experience

varies from that written in the Grantas then it is you

who are wrong. You cannot find fault with the Grantãs

as their authors are those who have experienced

Bhagavat anubhava/Brahmasakshatkara. But varied

imaginations and varied ‘rasoktis’ incessantly spring

from their hearts. Hence, they enjoy/take pleasure in

Rama’s Gunas deeply, in various angles. This greatly

strengthens our worship (‘upasana’), too. Let’s say we

visit Rama’s sannidhi. In the temple we feel like

singing His praises (‘stuti’) or we think deeply of

Him. Thus, when we look at the divine idol (‘Tirumeni

vigraha’), we would pray for worldly welfare if we

happen to be a ‘kamiya bhakta’. But, however, if we

were a Maha bhakta (great devotee) we would enjoy

Rama’s form - “Rama! When your coronation was fixed

was your face filled with joy? But it seems your face

wore the same joy even when the throne was refused to

you and your father chased you into the forest!” This

Maha bhakta would thus speak to the Lord gradually,

out of ‘bhava’. What happens if the bhakta speaks to

Bhagavãn? Bhagavãn, too, begins to speak to him! When

we repeatedly read/do parayana of the Grantas,

repeatedly listen to its rendering our devotion and

‘upasana marga’ get greatly strengthened. Ramayana is

a treasure as we learn the manner of speaking to

Bhagavan, moving with Bhagavan and worshiping

(‘upasana’) Bhagavan. Therefore, at the very outset

Valimiki questions Narada Maharishi who comes in

search of him. Narada is Dhruva’s Guru, Prahlada’s

Guru; He is the Guru for all. How is this Guru?

‘Sulaba!’- Accessible/amenable. What is the ‘tatva’ of

the Guru? None goes searching for the Guru, instead,

the Guru comes searching out for Dhruva, Prahlada.

Narada comes searching for Valmiki who is in his

ashram.

 

!!! Will Continue !!!

 

Regards

 

Hare Rama Hare Rama Rama Rama Hare Hare

Hare Krishna Hare Krishna Krishna Krishna Hare Hare

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If you have any questions or doubts concerning

Spirituality, Mental peace or problems in life or

about dharma, please write to us by clicking here:

http://www.namadwaar.org/answers/askquestion.php

 

His Holiness Sri Sri Swamiji personally answers these

questions for you and suggests prayers.

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