August 2017 archive

Buddimān neetimān vāgmi sreemān śatrunibarhaṇaḥ

Vipulāmso mahābāhuḥ kambugrīvo mahāhanuḥ

Meaning- Rama is intelligent and wise, is virtuous, and is of high moral conduct, speaks only good and well-meaning words at all times (vaagmi), is prosperous, he destroys all enemies, has a raised nape, possesses beautiful conch-like voice, has fine cheeks the upper portion of which is raised.

Buddhimān is a person who is intelligent, wise and ‘all knowing’. All-knowing means to know every thing that happens in every time period i.e. to be omniscient. Omniscience is a characteristic of Parabrahma.

We should be aware that every minute the Supreme Lord is watching each and every action of ours. When this is properly understood, the person will be inclined only towards good deeds.

Being omniscient, King Rama did not have the necessity to get the information of the happenings in the kingdom through spies.  This enabled him to be a very great and efficient king.

Neetimān– Rama predominantly adhered to the most accepted and known ethics and code of conduct (neeti) as stipulated by the Vedas and Shastras (scriptures).

The term neeti has many meanings. It includes the rules of righteousness that apply to a king (raja dharma), code of conduct applicable to him, his limitations and many more. Rama was completely aware of His real identity, the reason behind his incarnation, and the duties He had to execute. Due to this, He could perfectly comply with the neeti.

Vāgmi is He who speaks good, meaningful words. This ability of Rama is visible in many instances in Ramayana and more importantly, in the words which He uttered at the time of Vali’s death. At all times and in all instances Rama only speaks that which is good and beneficial to one and all. The term ‘Good and beneficial speech’ refers to the Vedas. Vedas are the words of the Supreme Lord. As at all times Rama speaks only in accordance with the Vedas, He is Vāgmi.

Controlling speech is a great spiritual exercise (sadhana). Through usage of the word vāgmi, Narada emphasizes that Rama possesses this trait and that He is teaching this wonderful trait to others.

Srimān– This is very commonly understood to mean a person who owns a lot of money. The word ‘Sri’ has many in-depth meanings. ‘Sri’ also means vibhuti. Vibhuti in turn means aishwarya (prosperity). Aishwarya means ‘to have the quality/trait of Eshwara’ (eshwara guna). Rama has in Him this trait of Eshwara in totality and hence is Srimaan.

He who playfully creates this entire world is the real Srimaan. He is Rama. He is said to be together with Lakshmi Devi (Goddess of prosperity). Mother Sita was none other than Goddess Lakshmi. Whenever Lord Vishnu incarnates, the Goddess of prosperity, Lakshmi also incarnates. This should be clearly understood.

Shatru nibarhanah– He who destroys those who go against the dictates of the Vedas is known as Shatru nibarhanah. As everyone is equal in the eyes of God, He, in reality, has no enemies. Only those who harm and torture saints and true devotees are His enemies. He protects his devotees and saints from such people.

Rakshate bhagavān Vishnu : bhaktānām ātma shareeravath- means Vishnu protects his devotees just as one would protect his own body. At certain times He protects them with feelings of compassion (krpa drishti). At certain other times, He protects through his mahima (greatness). At other times He protects through the medium of other persons.

At few other times, where necessary, He himself enters the war field, wages the war and rescues his devotee. Prahlada’s story is an example of this. The body features that are required to achieve this feat are being described in the 3^rd and 4^th portion (pada) of this hymn. His wide and strong shoulders, long arms, the raised nape of his neck, clear voice which is resonant like a conch are characteristics of a brave, excellent hero.

Ikṣvākuvamśa prabhavo rāmo nāma janai śrśutaḥ

Niyatātmā mahāvīryo dyutimān dhŗtimān vaśī

Meaning- A very famous person named Rāma, has been born in the Ikshvāku dynasty. He possesses extreme self-control, is exceptionally valourous and has a bright illumination. He has complete control over his senses.

It is common knowledge that Lord Rama belongs to the solar dynasty (Surya vamsa). Why then is He being referred to as belonging to the Ikshvaaku dynasty?

There is a secret behind the usage of this term by Maharishi Narada. Vaivasvata Manu is Lord Sun’s son. Ikshvaaku was the eldest son of Vaivasvata Manu. Being an ardent devotee of Lord Vishnu, Ikshvaaku pleased Srihari through rigorous penance.  The Supreme Lord appeared before Ikshvaaku and asked him to choose any boon. To this, Ikshvaaku requested, “O Lord, Please remain as a worshipful idol in my house, in this eternally auspicious form of yours.  In this divine form please accept the daily worship that I shall offer to you”.

From then on, the Supreme Lord Srihari remained as a worshipful idol in their house and was being reverentially worshipped by all the members of this Solar dynasty. For having pleased the Supreme Lord Himself and for having secured Him as a worshipful idol, Ikshvaaku undoubtedly became the greatest in the Solar dynasty. Hence, Narada Maharishi began the Ramayana with reference to the dynasty of Ikshvaaku.

The Supreme Lord is very fond of his true devotee and is very partial towards him at all times. Also keeping this in mind, Narada Maharishi began the Ramayana by referring to the devotee ‘Ikshvaaku’. He further said that in this dynasty, a king by the name Rāma was born, who attained great fame and who is living amongst its citizens.

Yet another fact is that the Supreme Lord loves the Sun very dearly. As such He decided to incarnate in this Solar dynasty.

Why did the Supreme Lord choose to incarnate in the family of kings? Let us delve into the reason behind this. The Supreme Lord in His incarnation as Parashurama wiped away Kshatriyas (warrior clan) from earth. The next incarnation of the Supreme Lord was that of Rama. He now took birth within the same clan and caused a growth in it. He established the rules of righteousness to be followed by this warrior clan.

When the meaning contained within the name ‘Rāma’ is thoroughly understood, then His greatness will automatically be understood.  It will also be clear as to why people choose to listen about Him.

‘ramaya teeti rāmaha’ – He who causes everyone to be blissful is Rāma. ‘rāmo ramayatām varaha’ – he who is adept in showering bliss upon others is Rāma. Great yogis relentlessly chant His name to enjoy the subsequent bliss. Just listening to this name ‘Rāma’ showers bliss upon the person. Such is the greatness contained within this name!

Rama has been described as ‘niyatātma’. It means that He is self-controlled and is devoid of change (nirvikara) i.e. under no circumstances will any change be visible in Him. Such changelessness is the characteristic of Parabrahma. Sri Raamachandra Parabrahmane namaha- salutations to Ramachandra Parabrahma!

‘Mahaaviryo’ suggests that His prowess and might are beyond all forms of comparison.

Narada Maharishi is describing the incarnation of Rama and through this he is detailing the story of Ramayana. In this Shata shloki Ramayana the entire story is explained in a concise manner and hence it is essential to delve into the story that is hidden behind each word.

Through the usage of the words ‘ikshvaaku vamsa prabhavah’, it is implied that the Supreme Lord has incarnated as King Rama of the Ikshvaaku dynasty.

Among those emperors who had conquered the earth and ruled it successfully, were many emperors who belonged to the Ikshvaaku dynasty. Their kingdom was on the banks of River Sarayu with Ayodhya as the capital. It was the land of Kosala.

The city of Ayodhya was initially built by Vaivasvata Manu. Emperor Dasharatha brought to Ayodhya, the grandeur that was equivalent of Lord Indra’s capital Amaravati. Emperor Dasharatha was extremely righteous person who sincerely abided by the rules of righteousness. He had acquired great renown in all the three worlds. He was so valorous that even the most powerful heroes and emperors could not conquer Ayodhya during his rule.

As the king, so are his people. Under the leadership of Emperor Dasharatha, all the citizens of Ayodhya perfectly abided by the rules of dharma.  Each citizen diligently discharged all the designated duties at the designated hour, based on dharma, without fail. In short, they lived a life of dharma, artha (material prosperity) and kaama.

To this righteous Emperor Dasharatha, Maharishis Vashistha and Vamadeva were priests. Dhriti, Jayanta, Vijaya, Siddhartha, Arthasaadaka, Asoka, Mantrapala and Sumantra were his 8 ministers.  All these 8 were well versed and highly efficient.

Emperor Dasharatha had 3 wives Kausalya, Sumitra and Kaikeyi. However he did not have any progeny. Upon the advice of his ministers, the emperor decided to perform the Ashwamedha Yaaga. At that point of time, Minister Sumantra very greatly praised Sage Rishyasringa. Hearing the praises being showered upon this great sage, Emperor Dasharatha invited the Sage Rishyashringa along with his wife Shanta Devi to Ayodhya. With the help of the priests, Emperor Dasharatha majestically performed the Putrakameshti yaaga (for begetting progeny) along with the Ashwamedha yaaga.

Exactly at that time, in heaven discussions about demon Ravana and of his destruction took place. They arrived at a conclusion and as a part of the plan, many Gods incarnated as Vanaras.

The Fire God (Agni) was pleased with the rituals being performed by Emperor Dasharatha. He offered a cup of payasam (a traditional dish akin to milk pudding) and asked the queens to consume it. Dasharatha divided the dish and gave it to his wives who happily partook it.

On a very auspicious day, Dasharatha was blessed with 4 sons- Rama, Bharata, Lakshmana and Shatrughna.

Narada Maharishi had this long story of the birth of Lord Rama, in mind, which he explained in a concise manner through the usage of the term ‘ikshvaaku vamsa prabhavah’. However much we speak about Rama and his traits, it always falls short.

Om SeetaRaamaabhyaam namaha

Bahavo durlabhā ścaiva ye tvayā kirtitāguṇāḥ

Mune! vakṣyā myaham buddhvā tairyuktaśryuyatām narah

Meaning- Says Narada, “O Valmiki, the traits that you are seeking to know are infinite. It is impossible to find all of them in any one ordinary human being. I have learnt about a great personality who has in him all these traits. I shall now explain about him to you. Please listen.”

Narada Maharishi had approached Maharishi Valmiki at the behest of Lord Brahma. When Valmiki enquired of him, exactly that which he had been ordained by Brahma to preach, Narada was delighted. Earlier, Narada had received initiation into this same subject, from the Supreme Lord Brahma himself. This is why Narada says, “I will preach to you that which I have learnt in the past.”

This was a wonderful opportunity to drink in the nectar (amruta) called ‘Rama’. Narada was overflowing in joy for having obtained this excellent fortune and also for having secured an eligible disciple in Valmiki.

Stories of God cannot be understood by a person, unless and until he has in him, the feelings of deep faith, reverence and dedication. In its absence, it is impossible. These feelings create in the person a deep desire and inclination to know more about the Supreme Lord. They make the person desirous of hearing the same stories again and again. Innumerable doubts are dispelled through listening to the divine stories. The right direction and path in which the person should proceed will become visible. Everyone will find it beneficial in some way or the other. Listening to divine stories has multifold benefits.

All of us know that the Supreme Lord has infinite transcendental traits. We should understand that within His stories every event/ sequence is inter-linked.

When Narada uses the word ‘listen’, he is implying that one should listen with complete concentration. The mind should not entertain any other thought and other distractions. This lesson is also applicable to one and all.

Narada says to Valmiki- “All the traits that you are seeking to know, exist in one great personality. I have learnt about Him in the past and now I am going to relate the same to you.”

Both Narada and Valmiki were eminent saints who had mastered the Vedas and Vedanta. Both of them were aware of all the happenings in totality. They were always engaged in thoughts about the Supreme Entity. What was the logic in one of them being accepted as a teacher and the other as a student, to speak about that matter, which both already knew in eternity? This could be puzzling to many.

The secret lies in the fact that this was an extraordinary subject, far beyond common knowledge and understanding. This was the subject that could grant liberation in totality. Hence both saints were deeply interested and inclined towards it. They took great delight in speaking/listening to it.

Through the usage of this word ‘nara’, Narada re-assures Valmiki that he has understood the motive with which Valmiki had used the word initially.

Narooje manujerjune means- the one who takes the humans (nara) to the highest destination is none other than Paramatma. This is the meaning behind the usage of this word ‘nara’.  For this reason, both saints have used the word ‘nara’.

‘apo vai narasoonavah’– means that water (jala) has been created by Nara. Water is the offspring of Nara. Our Vedas emphasize that Nara who initially created all water bodies (jala) is none other than Paramatma. He, the Supreme Lord, is Nara. When seen from this point of view it is clear that Nara, who has assumed the form of a human being, is none other than Paramatma.

Instead of enquiring about the Lord and His existence, why was Valmiki Maharishi enquiring only into His traits? To understand this in a proper manner, let us take the example of a mango.

Upon seeing a mango one cannot decipher whether it is sweet or sour in taste. To know its taste, it has to be mandatorily tasted. Likewise the traits (gunas) of the Supreme Almighty should be contemplated upon. They should be analyzed. In this lies our wellbeing.

In Bhagvatam, Maharishi Narada says to Maharishi Vyasa, “You are the author of many sacred texts and treatise. You have preached many dharmas. However you have never glorified the Lord. You have never experienced Him. You should experience Him. Sing His glories. Praise His pastimes. Recollect all this traits (gunas). Your mind will get that peace which you are seeking”.

Here, Maharishi Narada was enthusiastic to glorify the traits of that Supreme Lord and at the same time, Maharishi Valmiki was eagerly waiting with dedication and devotion to listen to the same. What a beautiful combination! Each is speaking out of their experience.

Om Seetaa raamaabhyaam namaha.

(a portion of the video is missing. Translation however is from the original video).

Śrutvā caita ttrilokajño vālmīke rnārado vacaḥ

Śruyatāmiti cāmantrya prahŗṣṭovākyamabravīt

Meaning- Narada Maharishi, who knows all the happenings of all the three worlds, was pleased with the words spoken by Maharishi Valmiki. He then said, “Please listen attentively as I explain”.

Narada Maharishi is a celestial sage. He is precisely aware of the traits possessed by each and every being within all the 3 planes of existence. The words spoken by Maharishi Valmiki filled him with great joy as He was aware that these 16 qualities are the qualities of the Supreme Lord.

Narada himself is very passionate about singing the glories of the Lord at all times and Valmiki was clearly asking for preaching about Sriman Narayana, the Supreme Lord. It was purely the grace of Lord Narayana, that Narada could offer services to Him. He could set the Narayana mantra as his supreme aim only due to the mercy of that Lord.

Narada was one of the mind born sons of Lord Brahma. After creating him, Brahma entrusted him with the task of becoming a householder and furthering the creation. Narada was not inclined towards this and he showed his disgust. He refused. This angered his father Brahma, who cursed him, “You will be born as a Gandharva and will take on many wives”.

As a result of this curse, Narada was re-born as a Gandharva and lead a family life, taking on several wives. He was a dedicated worshipper of Lord Narayana. Once he was blessed with the rare opportunity of singing the glories of Lord Krishna, in the presence of the Supreme Father Lord Brahma. He was singing melodiously. All of a sudden, he erred in the musical beat (taala). This angered Lord Brahma who cursed him to be born as a son of a maid.

This Gandharva was re-born as a maid’s son. As his mother used to work in the ashram of some saints, from a very young age, Narada had a chance to observe the worship being offered to Lord Srihari and he developed a deep inclination towards it. He began to intensely worship Lord Srihari. After a certain period of time, Srihari appeared before him and said, “As there are a few doshas (ills) remaining in your samskaras (past impressions), in this birth you will only be able to hear my voice. In your next birth you can see me. You will become one among my troops.”

As foretold by the Supreme Lord, Narada took one more birth. He went on to become a celestial sage, great naadopaasaka (worshipping the Divinity through music) and one of the members in the troop of Lord Srihari. Eternally he recites the mantra ‘Narayana’ Narayana’. This is his story.

To obtain the vision of the Supreme Almighty, unyielding determination coupled with rigorous efforts are essential. Narada took on a firm vow to reach this goal and with great patience achieved it. He became a Guru for the Devatas themselves.

To listen and to read the stories of the Divine Lord, feelings of devotion (bhakti), dedication (shraddha), love (prema) and patience (sahana) should necessarily exist within the person. Valmiki Maharishi had all these in abundance. Let us now discuss the story of the disciple Valmiki Maharishi.

A very long time ago, Pracheta was blessed with a son Praachetasa, who had in him an aspect of Brahma. They belonged to the lineage of Brighu and the real name of Prachetasa was Rukshaka. He was seated in deep penance for an extremely long period of time and during this period an anthill completely enveloped him. An anthill is known as ‘valmika’ in Sanskrit. As he broke this anthill and emerged from it, he was titled Vālmiki.

The story of Vālmiki is beautifully elucidated in the Skanda Purana. Many eons ago, there lived a boy named Agni Sharma. No matter how hard his parents struggled to impart the basic education to him, it was of no use. Hoping that marriage would reform him, they got him married. Even this could not bring about any change in his knowledge. Exactly around that time, there was a great famine and, unable to withstand it, all of them moved to the forests. To support the family, Agni Sharma turned into a wayside robber who ruthlessly looted passersby. At one point he confronted the seven great sages (Sapta Rishis) so as to loot them. At that point, Sage Atri asked him, “Having selected looting as your profession, you are committing innumerable of sins. Will your family take a share of these sins?”

Upon going home and enquiring, Agni Sharma realized that none of them was willing to take any share of his sins. With this, Agni Sharma was frightened. He held on to the feet of the Maharishi and begged him for a way out. Atri Maharishi initiated him into dhyana yoga (yoga of meditation) and together with the other Maharishis, left that place.

13 years passed by. The seven great sages (sapta Rishis) were once again passing by that place. From a huge anthill a loud sound was audible. They pondered about it and were surprised when they came to know that Agni Sharma was seated immobile within the anthill. His dedication and discipline pleased them immensely. They asked him to come out of the anthill. They bestowed him the title ‘Valmiki’.

Due to the grace of the Lord, Valmiki could get the blessings of Guru Narada. He secured the eligibility to hear from his Guru the leelas (plays, stories) of the Parabrahma.

Om Seetaraamaaabhyaam namaha.

Eta dicchāmyahaṃ śrotuṃ paraṃ koutūhalamhi me

Maharṣe! tvaṃ samartho si jñātu mevaṃ vidhaṃ naram

Meaning- O great Maharishi! I am full of curiosity and am eagerly awaiting to listen to the answers to all my questions. You possess this eligibility to reveal to me about that person who has in him all these above-mentioned traits.

There is a Telugu proverb- ‘adigevariki cheppevaru lokuva’, which means – the person who enquires, considers the one who answers, to be inferior.

Here however, the person who is asking the question is an supreme sage (Maharishi). The one to whom the question has been put forth to is yet another eminent sage. The seeker is questioning in all humility after giving due respect and due reverence to the enlightener and addressing him as ‘Maharishi’. The seeker also makes it clear that through this questioning, he does not seek to display his learning and cleverness, nor is he trying to test the intelligence of his teacher.

Through the usage of the word ‘shrotum’ the seeker explicitly clarifies that he is questioning with the sole intention of listening and learning. ‘I am the shrota, You are the vakta’ he implies here. This means, ‘I am the student, the listener and you are the teacher and the orator’. This is the way to ask.

‘O master, I am eager to learn. You please take your time and teach me when appropriate’ – this respect that Maharishi Valmiki has towards his Guru is visible in his words.

Complete trust and faith in the Guru are a must. Doubts regarding his abilities, capabilities and knowledge should never ever be entertained. Once you have accepted a person as your Guru, then you should treat whatever he says as nectar (amruta). Only then will all doubts be dispelled from the mind. To highlight and teach this, Valmiki Maharishi uses the words- ‘tvam samartho si’.

Samarthah means he who is competent. This is the ordinary meaning. He who has thoroughly and completely understood the deeper meaning of the entire Vedas is the special meaning for this word ‘samarthah’. The word artha also means wealth. Therefore samartha is he who possesses the wealth called knowledge. He is none other than Narada. He is the Supreme Guru.

Valmiki Maharishi has enquired about the 16 traits. To clarify that he is not enquiring about Lord but about a human being, the word ‘naram’ (human being) has been used in the hymn.

Subtly, through the usage of this word, the oneness (abheda) between the individual soul (jeevatma) and the supreme soul (Paramatma) is being highlighted.

We have discussed earlier that only Paramatma, the Supreme Being, can have in him these 16 traits. Now, Valmiki Maharishi enquires about a human being who has in him all these 16 traits. Thus, the oneness between the individual being and Supreme Being is clearly being highlighted.

When seen from this point, the entire Ramayana is a wonderful (adbhuta) treatise about the theory of advaita (non-dualism). Now we shall discuss the reply given by the Supreme Master, Maharishi Narada.

Om seetaraamaabhyaam namaha.

(a portion of the video is missing. However the complete translation of the original episode is covered).