From: vempati anjan <swanvai@xxxx>
To: brahmin@xxxxxxxxxxxxxxx, "M.G.Vasudevan" <mgv@xxxx>, oppiliappan <oppiliappan@xxxxxxxxxxxxxxx>, Sarada K <saruswaram@xxxx>, Shobha Subramaniam <shobha03@xxxx>, srirangasri <srirangasri@xxxxxxxxxxxxxxx>, sv-rituals <sv-rituals@xxxxxxxxxxxxxxx>, B V Murthy <vasu145@xxxx>
Subject: article on sree rama
Date: Sat, 11 Oct 2003 09:25:56 +0100 (BST)
Respected devotees of lord.
Saint thuLasi dhaasa describes ?raama choosing a place to reside?.
We all know from srimadh raamaayaNam, Lord raamaa was directed by mother kaikEyi to be in exile for fourteen years as per his father?s wish. That too he must leave ayOdhyaa immediately, just before raamaa was to be crowned as prince. Raamaa simply obeyed the orders. Minister sumanthra lead raamaa away from ayOdhya in chariot along with raamaa?s brother lakshmana and wife seetha. After meeting guhan and crossing the river ganges, the trio went to sage bhaaradhwaajaa?s aasramam.
What we are going to see in this write up starts now.
After athithi sathkaaram [hosting of the guest] by the sage, raama asks the sage for his guidance to select a place, which is somewhat recluse and inside the forest, to live for the fourteen years of exile period. [since only a few days have been spent when he meets the sage].
We, bhakthaas, have to go into that part of ayOdhyaa kaaNdam in raamcharithmaanas R of saint thulasidhaas ST and not srimadh vaalmeeki raamaayaNam.
Why R of ST is that the saint puts across ?really interesting philosophies? in this ?guidance? by the sage to raamaa.
Since this is at variance with vaalmeeki raamaayaNam and quite interesting, I want to share with you the points of the saint.
Dhoha: [means a two line verse- couplet ? may be kural like we can say] [the language used is not exactly hindhi but avadhi a dialect of hindhi used in parts of UP]
First the original avadhi: råma knha bi?råma nisi pråta prayåga nahåi, cale sahita siya lakhana jana mudita munihi siru nåi. 108.
Then near equivalent Hindhi: raama kinha viraama nisi praatha prayaag mE nahaai, chalE sahitha seetha lakshmaNa jana mudhitha muni sir naayi. 108.
Meaning: raama reposed (in the hermitage) overnight. At daybreak he bathed at prayaaga (in the confluence of the gangaa and yamunaa) and proceeded on his journey with seetha, lakshmaNa and his attendant (guhaa), gladly bowing his head to the sage. (108)
Chauha following V108: [means a four lined verse] in avadhi: råma saprema kaheu muni påh°, nåtha kahia hama kehi maga jåh°. muni mana bihasi råma sana kahah°, sugama sakala maga tumha kahu° ahah°.1.
såtha lågi muni siya bolåe, suni mana mudita pacåsaka åe. sabanhi råma para prema apårå, sakala kahahiÚ magu dkha hamårå.2.
muni ba¢u cåri saÅga taba dnhe, jinha bahu janama sukæta saba knhe. kari pranåmu rii åyasu på, pramudita hædaya° cale raghurå.3.
gråma nika¢a jaba nikasahiÚ jå, dekhahiÚ darasu nåri nara dhå. hohiÚ sanåtha janama phalu på, phirahiÚ dukhita manu saÅga pa¢hå.4.
near equivalent hindhi: raama saprEma kahe muni paahi, naatha kahiyE hum kahaan maarga jaa| muni man mE vihasi raama sE kahaa, sugam sakala maarga tumhari kahO aha -- 1.
saath laagi muni sishya bolE, sun man mudhitha pachaas aagayE sab unhi raama par prEma apaaraa, sakala kaha hi maarga dhEkha hamaaraa -- 2.
muni bEjE chaar saaga thab dheenE, jinha bahu janma sukrutha sab kinhE. kari pranaam rii aayaasu paahi, pramudhitha hrudhayaa chalE raghuraam. 3.
graam nikatE jab nikasahiyoon jaayE, dhEkha hi dharasu naari nara dhaa, ho hi sa naatha janam phalam paahi, phir ahi dhukhitha manE saga panchaa . 4.
Meaning: Raama lovingly asked the sage, ?tell me, my lord, by which route we should go into the forest?. Smiling inwardly, the sage replied to raama, ?all roads are easy to You?. The sage then called his pupils, in order that they may escort raama. Hearing the master?s call, some fifty of them came, glad at heart. They all cherished boundless love for Raama and each of them said, he will show the path. The sage, then sent, with the royal party, four religious students [who had practised all kinds of thapas in a series of previous births]. Making obeisance to the sage and after receiving his permission, the Lord of raghu vamsam proceeded with a cheerful heart. As this party passed by, some village folk ran towards them to have a look at the trio [of raama seetha and lakshmaNa] and the four sishyaas of the sage. Thevillagers felt gratified in having attained the fruit of their life and returned disconsolate, sending their heart after the strangers [trio]. (104)
Cau.: kaama koha mada maana na mohaa, lobha na chobha na raaga na drohaa jinha kE kapata daabha nahi maayaa, tinha kE hrudhaya basahu raghuraayaa. 1.
sab kE priya sab kE hitakaar, dukha sukha sarisa prasaasaa gaar kahahi sathya priya bachana bicaar, jaagatha sOvatha saraNa tumhaar .2.
tumhahi chaaRi gathi dhoosari naah, raama basahu tinha kE mana maah. janan sama jaanahi paranaar, dhanu paraava bia thE bia bhaar .3.
je hara ahi para sa aapati dekh, dukhita hohi para bipati bise. jinhahi raama tumha praaNapiaarE, tinha ke mana subha sadana tumhaarE. 4.
Meaning: Those who have no lust, anger, arrogance, pride or infatuation, are without greed, excitement, attraction or aversion and who are free from fraud, hypocrisy and deceit it is in their heart that You should make an abode, O Chief of Raghus. Again, those who are beloved of all and friendly to all, to whom joy and sorrow, applause and abuse are alike and who scrupulously utter truthful and polite words. nay, who are resigned to You whether awake or asleep and who have no support other than Yourself. It is in their mind, O Raama, that You should dwell. Again, those who look upon another person?s wife as their own mother and to whom another person?s wealth is the deadliest of all poisons, who rejoice to see others prosperity and are particularly grieved to see another?s distress, and to whom, O Raama, You are dear as their own life to their minds are Your blessed abodes. (1to 4)
Dhoha: bidå kie ba¢u binaya kari phire påi mana kåma, utari nahåe jamuna jala jo sarra sama syåma.109.
bidhaa kiyE bahu vinaya kar phir aapaai man kaama, uththari nahaayE jamuna jal jo sareera sama syaama. -- 109.
meaning: With great courtesy raama dismissed the students, who returned having obtained their heart?s desire. The lord then went below and bathed in the stream of the yamunaa, which was dark as His own body. (109)
Do.: pµu° chehu mohi ki rahau° kaha° maiÚ pµu° chata sakucåu° , jaha° na hohu taha° dehu kahi tumhahi dekhåvau° ¢håu° -- 127.
poochE hum hi ki rahaa kahaan mai poochthaa sakuchaa , jahaan na ho huta haan dhEhu kahi tumhahi dekhaa vaaoonchaa -- 127.
Meaning: You ask me ?Where should I take up my residence?? But I ask You with diffidence: ?tell me first the place where You are not?, then alone I can show You a suitable place. (127)
Cau.: suni muni bacana prema rasa såne, sakuci råma mana mahu° musukåne. bålamki ha° si kahahiÚ bahor, bån madhura amia rasa bor.1.
sunahu råma aba kahau° niketå, jahå° basahu siya lakhana sametå. jinha ke ?ravana samudra samånå, kathå tumhåri subhaga sari nånå.2.
bharahiÚ niraÅtara hohiÚ na pµure, tinha ke hiya tumha kahu° gæha rµure. locana cåtaka jinha kari råkhe, rahahiÚ darasa jaladhara abhilåe.3.
nidarahiÚ sarita siÅdhu sara bhår, rµupa biÅdu jala hohiÚ sukhår. tinha ke° hædaya sadana sukhadåyaka, basahu baÅdhu siya saha raghunåyaka.4.
meaning: On hearing the sage?s words, imbued as they were with love, Raamaa felt abashed and smiled within Himself. vaalmeeki too smiled and spoke to Him again in words as sweet as though they were steeped in nectar: Listen, raama: I tell You now the places where You should abide with seethaa and lakshmaNa. The heart of those whose ears are, like the ocean, constantly replenished with a number of lovely streams in the shape of Your stories but know no surfeit, shall be Your charming abode. Again, the heart of those whose eyes long to see You even as the chaathaka bird longs to see the rain-cloud and, disdaining like the same bird rivers, oceans and big lakes, derive satisfaction from a drop of Your rain-like beauty it is their heart alone which shall serve as Your delightful home, where You and Your younger brother (lakshmaNa) and seethaa may take up Your abode. (1 to 4)
Do.: jasu tumhåra månasa bimala haÅsini jhå jåsu, mukatåhala guna gana cunai råma basahu hiya° tåsu.128.
Nay, You should dwell in the heart of him whose swan-like tongue picks up pearls in the shape of Your virtues in the holy MaanasarOvar lake of Your fame. (128)
Do.: sabu kari mågahiÚ eka phalu råma carana rati hou, tinha ke° mana maÅdira basahu siya raghunaÅdana dou.129.
And who having done all this ask only one boon as their reward: Let me have devotion to Raamaa?s feet Yourself in the temple of their heart, both Seethaa and the delighter of Raghus (Yourself). (129)
ssa navahiÚ sura guru dvija dekh, prti sahita kari binaya bise. kara nita karahiÚ råma pada pµujå, råma bharosa hædaya° nahiÚ dµujå.2. carana råma tratha cali jåh°, råma basahu tinha ke mana måh°. maÅtraråju nita japahiÚ tumhårå, pµujahiÚ tumhahi sahita parivårå.3. tarapana homa karahiÚ bidhi nånå, bipra jevå°i dehiÚ bahu dånå. tumha te° adhika gurahi jiya° jån, sakala bhåya° sevahiÚ sanamån.4.
ìAbide, O Raama, in the mind of those whose nose devoutly inhales everyday the fragrance of sacred and lovely offerings (in the shape of flowers, sandal-paste, etc.,) made to their Lord (Yourself), who eat only that which has been offered to You and put on clothes and ornaments first dedicated to You, whose heads bow down most submissively and lovingly at the sight of a god, preceptor or Braahma, whose hands adore raama?s feet everyday, who cherish in their heart faith in Raama and none else, and whose feet take them to holy places sacred to Raama. Again those who are ever engaged in muttering the Raama-Mantra the king of all sacred formulas, and worship You along with Your associates; who offer water to the manes and pour oblations into the sacred fire in diverse ways, who feed the Braahma as and bestow liberal gifts on them and who look upon their preceptor as greater than Yourself and wait upon him with due honour and entire devotion (1 to 4).
Point: when raamaa takes leave from the sage, he asks the sage to kindly guide him the way to a place wherein the trio can live in, for the rest of the period of exile. The sage calls his shishyaas to offer suggestions. A lot of devotees come forward to offer their services of guiding the path for Lord raama [to the supreme guide, is a guide really needed? - it is an drama of raama].
But the sage selects and sends four disciples who know well the living style of raama.
Is this ?action of selection? really required. Does the sage not know who are the sishyaas worthy to guide raamaa. Just if he selects, then perhaps the feelings of others will be wounded. So he gives a chance to all and then selects four. See the leadership qualities in handling the situation.
Now another question - Why he has chosen four, why not three or five? In the normal way the number four or three or five does not really matter here.
But here come the deft hands of the poet to indicate that the number four selected has lot of meaning.
In one?s life this number four has different meanings at different times.
When we talk of four fruits in life ? they are ? Dharma, Artha, Kaama and mOksha. When we talk of four ways of rendering justice - neethee ? they are - Saama, Dhaana, Bheda, Danda. When we talk of four ways of travel ? they are ? paadha chaaram, ratha chaaram, aswa chaaram, gaja chaaram. [Perhaps nowadays this may be slightly different- but in raamaa?s period these four were the main mode of transport]. The four types of brahmanas ? Shatpat, Goopat, Aeitheraya, Maath [followers of this type of bramans.]
brahmana means an expalanation of sacred knowledge or doctrines especially for use in the sacrifices. they are 1. aitharEya brahmana - available in rk vEdham also called as asvalaayana 2. sathapatha brahmana available in sukla yajur vedha 3. thaithreeya brahmana - available in krishna yajur vedha 4. gopatha brahman - available in atharvaNa vedha
brahmana is different from manthraas and upanishadh portions. NOT to be confused with brahmana the caste identification.
The four Dhaams [kshEthraas of fame and offering easy attainment of wish] ? Jagannatha kshEthram, RaamEswaram, Dhwaaraka, Badhrinaatha kshEthram. The four most dreaded enemies of a man within himself ? kaamam, krOdham, lObham, madham. The four types of devotees of the lord ? aarthaa, jignasu, arthaarthi, vigganam The four vEdhaas ? rk, yajur, saama & atharvaNa. The four brothers in raamaayaNam ? raama, lakshmaNa, bharatha, sathrugna. The four vyoohaas of the lord ? vaasudhEva, anirudhdha, pradhyumna, sankarshaNa The lord has four arms holding four famed arms ? sankha, chakra, khadga, gadhaa . That means those who follow the said four, they will be accompanied by Lord raama, lakshmana and sita. chadhur vidhamAna dhEham: 4 type of births -dheva, manushyar, thriyak and sthAvaram. chadhur varNam: 4 type of activity based birth- andhanan, arasan, vaNigan and vElAlan. chadhur Asramam: 4 type of Asramam-s- brahmacharyam, illaRam ( married life), vAnap prashtham, sanyAsam. chadhur adhikAram- 4 type of worshippers - People who seek lost wealth, People who seek new wealth, People who want to enjoy their souls and those who want to reach God. chadhur palam: 4 type of ends- aRam, poruL, inbam, vEdu. chadhur vidhamAna mOksham: sAlOkyam, sArUpyam, sAmEpya, sayujam i.e Being alongwith the LOrd, near the Lord, Getting God's image, getting the Lord's experience. chadhur vidhamAna sAdhanam: 4 types of means: karmam, gnAnam, bhakthi and prapathi. (to be continued) vAnamAmalai padmanAbhan
on the "chathur " as available in Sri vishnu sahasra naamam Om chathu: aathmanE nama: -- naamaa no. 139 in slOkam 15. Meaning: who reveals himself in all four states, the four states being awake - jaagrat, dreamy - swapna, deep slumber- sushupthi, mOksha- turiyam.
Also naamaa 775 occurring in slokam 82 Meaning: he who has 4 forms in his vyooha incarnation. - who is clear minded.
Om chathu: vyoohaaya nama: -- naamaa no. 140 occurring in slokam 15, Meaning: who is in four emanations - vasudhEva sankarshaNa, pradhyumna, anirudhdha.
Also naamaa no.773 occurring in slokam 82 Meaning: one who has 4 kinds of greatness in him.
Om chathu: dhamshtraaya nama: -- naamaa no. 141 occurring in slOkam 15 Meaning: one who has four large teeth in his narasimha avathaaram.
Om chathu: Bhujaaya nama: -- naamaa no.142 occurring in slOkam 15 Meaning: one who has four hands.
Om chathu: moorthayE nama: -- naamaa no. 771 occurring in slOkam 82 Meaning: he of four forms
Om chathu: baahavE nama: -- naamaa no. 772 occurring in slOkam 82 Meaning: the four armed lord .
Om chathu: gathayE nama: -- naamaa no. 774 occurring in slOkam 82 Meaning: - who is in the form of four prospects [ purushaartha] goal of all four varNaas and four ways of life.
Om chathu: Bhaavaaya nama: -- naamaa no. 776 occurring in slOkam 82 Meaning: who displays four types of actions which are srishti, sthithi, rakshaNam saasthra pradhaanam the source of all fours.
Om chathu: vEdhavidhE nama: -- naamaa no. 777 occurring in slOkam 82 Meaning: knower of all four vEdhaas known to those who have learnt all the four vEdhaas.
Om chathu: asrayaaya nama: -- naamaa no. 936 occurring in slOkam 100 Meaning: - one who deals with squarely with all one who does what is befitting with his devotee.
That is the very beautiful point here in the raamayaN as stated by ST.
Before concluding this article I thank shri.m.g. vasudevan sir who has given a shape to this article and helped me to bring this out in very good shape. I always owe a great debt to him.
V.anjaneyulu. POWERGRD, 400KV S/S BETUL ROAD, PATHROTA, ITARSI ? 461 111(MP)
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