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dhyandev
19 April 2013, 01:32 AM
http://www.bhakti.funatweb.com/img/sri%20ram.jpg
Maharshi Valmiki has thus related the virtues of Lord Rama,

“Sri Rama is well versed in the tenets of Dharma, firm in his commitments, an epitome of propriety, uncritical, forgiving, compassionate to the poor and miserable, soft-spoken, grateful, in control of His senses, kind-hearted, endowed with a steady intellect, ever engaged in universal good, non-calumnious, agreeable in His speech to all beings and truthful.”
(Valmiki Ramayana, Ayodhya Kanda: 2.31, 32)

Lord Rama never found faults with anybody. He was always tranquil at heart and would always speak in a mellifluous (sweet) and consoling manner. Even if somebody used harsh words against him, He would not retort. He would be forever be grateful to anybody who did Him even a single favor, and would forget and forgive hundreds of offences committed against Him by others. He would cultivate association with only those possessing noble character, those advanced in age and knowledge, being always courteous to them. He would start the conversation with those people who came to meet Him, and would speak sweet and fair. Even though endowed with great strength and valor, He would never be conceited.

He would never utter a lie or foul words. He was wise and would always respect the aged. He would never indulge in acts detrimental to others or those forbidden by the scriptures. He would never listen to anything that went against the tenets of the scriptures. He would support His well-justified stand with befitting examples as adroitly as Vrihaspati, the Guru of gods. The good of all beings ensued from Him naturally. He was guileless and never in distress. He had received superior edification from elderly Brahmins well versed in the tenets of Dharma. He was very intelligent, talented, and had a very sharp memory. He was ardently devoted to His elders. He was very astute in worldly transactions and an expert in righteous conduct under all circumstances.

He was polite and discreet in conversation. He would never disclose a mantra. He had efficient and able assistants. He was well aware of when to give up things and when to hold on to them. He was free from sloth and confusion and very much cognizant of the vices of his own people and those of others. He was a knower of the scriptures, grateful to those doing Him some favor and adept in reading the minds of others. There was no place for vanity or envy in His mind. His behavior was such that nobody harbored any sense of disregard or apathy towards Him. He knew how and when to promote and nurture good people and discipline the wicked ones. He knew how to raise resources. He would collect a reasonable amount of money as taxes from the people without harming them, like the black bee that collects sap from the flowers without hurting them. He would also adhere to the spending discipline ordained by the scriptures. Because of His sublime virtues, He was extremely dear to His subjects. By virtue of His restraint on the mind and senses, Sri Rama possessed a supremely radiant personality akin to the effulgent sun.



As a father enquires about the well-being of his sons, He would daily enquire with His subjects about their children, religious rites, women-folk, servants, disciples, the consecrated fires, followers, etc. The Lion amongst men, Sri Rama would always ask the Brahmins, “I hope your disciples serve you properly.” He would ask the Kshatriyas, “Are your subordinates armed with weapons and armors are ready to serve you?”



Shri Rama would always have a smile on His face before speaking to anybody. He was wedded to righteousness. He was never interested in discussing obnoxious matters. His senses would never be swayed by vices like attachment, etc. He had a Saintly disposition, magnanimous heart and a broad mind. He was comparable to the moon in keeping all His subjects happy and to the earth in forgiveness. He would serve the elders and adore the Brahmins, the Knowers of Brahman, always seeking their company. He was a great master of archery. He possessed a definite knowledge of the Vedas and was well versed in all branches of learning. He was extremely benevolent and had conquered anger. He was full of compassion for the poor and the distressed. He was supremely pious both within and without. His body was free (and immune) from diseases. He was a good orator, had a pleasant personality and was a knower of time-space in depth. He loved His subjects deeply and in turn His subjects loved Him equally. He would never return from the battlefield without attaining victory.



He would duly pronounce a death sentence on those deserving it as per the dictates of the scriptures, but would never be angry with those whose killing is prohibited therein. Sri Rama, who suffused all abodes of the universe with joy and bliss, remained engaged in nurturing His subjects with valiance, magnanimity, valor, etc. He was respected and adored by all beings and was a man of steady wisdom (sthitaprajna)

source (http://www.ashram.org/AboutAshram/Festivals/ShriRamNavami/tabid/1529/ArticleId/1264/-A-Treasure-Trove-of-Virtues-Lord-Rama.aspx)

jignyAsu
19 April 2013, 08:57 AM
I wish all the HDF members a very Happy Rama Navami!

Today we are all more grateful to the Lion among sages - Valmiki than Rama Himself, without whose grace India would have been lacking joy and direction. A completely selfless work, the sage did not expect any patents or money in return.

"ValmikEr muni simhasya kavitha vana chArinah,
Srunvan Rama kathAnAdam ko na yAthi paraam gathim"

Meaning - who in this world will not attain Moksha after hearing the story of Rama composed by the lion amongst the sages - Valmiki.

The sage's great composition is replete with detailed description that is still studied carefully to retrace our history. The wisdom that shines inside very word has influenced India for ages and will continue to influence for years to come.

Even though the sage's jnAna, vairAgya etc were in abundance, He still did not discard the importance of Guru Parampara because of His humility. In fact the whole Ramayana is based on the Sage Narada's answer as to who in this world has all the 16 auspicious qualities in full. The Sage, being great and even having met Rama before composing the great epic, knew everything but still wanted to get blessings from His guru before composing the great epic.

Let us also express our deep gratitude to other great souls like Tulsidasji, Kambar and great Acharyas who have worked selflessly to reach the work to the masses.

Though it is impossible to represent Rama's infinite ocean like qualities in full, relying on the lotus Feet of such great souls, I thought I could continue adding a few points to the wonderful post by dhyandev.

jignyAsu
19 April 2013, 09:51 AM
The divine sage almost starts His samkshepa Ramayana with a detailed description of Rama's roopa GuNa or His divine Form. The divine Form is totally aPrAkritik and is of equal refuge to the sages as His other qualities. Every great renounciates including Sage Narad, Valmiki and Hanuman have melted thinking of His divine auspicious Form.

Including this from the great website: ValmikiRamayan.net [1-1-9]

His arms are lengthy, and his neck is like a conch-shell, and cheekbones high. He is lion-chested, thick-shouldered, knee-length are his arms, and his is longbow, an enemy-subjugator, and his emperor's countenance is with a crowning-head with an ample forehead, and his pacing is lion-like. He is medium-sized physically, with limbs poised symmetrically, sinew-chested, wide-eyed, complexioned glossily. He is a prosperous personality with all the providential features, and thus He is self-resplendent

Later on Bhakta ShirOmaNi Hanuman too describes the divine Form to Sita:

"O Seetha having eyes resembling lotus leaves! By my fortune, you are enquiring about the appearance of Rama your husband and Lakshmana, eventhough you know about them. Alas! what a pleasure!"

"Rama has his eyes resembling the petals of a lotus. He has a handsomeness, attracting the hearts of all living beings. He is endowed with grace and dexterity, by birth."

"O princess! Rama is a broad shouldered and a long-armed man. He has a shell-like neck. He has a handsome countenance. He has a hidden collar-bone. He has beautiful red eyes."

"He has a voice like the sound of a kettle-drum. He has a shining skin. He is full of splendour. He is square-built. His limbs are built symmetrically. He is endowed with a dark-brown complexion."

and so on.


Rama's most important quality is perhaps His compassion. In spite of having all the Godly attributes, His being sad for us is but a feather in His cap.

"Rama feels very sad towards afflictions of men; and feels delighted in all functions celebrated by people on the occasions of child birth and the like, just as their own father does."

philosoraptor
19 April 2013, 12:32 PM
jAi shrI rAma!

Happy Sri Rama Navami to one and all. I hope this day finds you in blissful rememberance of the pastimes of Lord Ramachandra, His wife Sita, His brother Lakshmana, and His devotee Hanuman.

Viraja
19 April 2013, 01:34 PM
Wonderful write-up by both Dhyandev and jignyAsU! :)

Happy Rama Navami to all Vaishnavas of the forum!

dhyandev
21 April 2013, 03:33 AM
Happy Ram Navami to all.Today Lord Rama - incarnated to the world to show perfect adherence to dharma

Pure consciousness that permeates every particle of creation is known as 'Rama'.

philosoraptor
21 April 2013, 06:30 AM
When Rama was to be notified of His impending banishment, He was brought before His father and distressed to see the latter in such a dejected state. His only thought at the time was that He had displeased father Dasharatha in some way. When Kaikeyi finally disclosed to Him that He was to leave for the forest, Rama's response was, "Oh, is that all? Let it be done. But first, have I offended father in some way?" Only such an excellent person could exhibit material detachment and filial devotion at the same time!

ShivaFan
21 April 2013, 05:10 PM
Namaste

A virtue of Rama that I greatly admire is that, He demonstrated as Raja that one’s personal and local Dharma was not placed higher than what I would call the “National Dharma” (see earlier posting on collective dharma). He was showing how to secure it for All by means of leadership.

Actually, isn’t it true that by promoting the well being of the Nation or Kingdom is service? That we are serving the Devas as well?

I am not a Sannyasa – but in the way Rama so easily went to the forest was a reflection of the type of renunciation in spirit, surrendering self-interest for a greater Self.

For many, cannot we say the greater self is also Mother India?

Yes it is only one aspect of a multifaceted dynamic in the Divine of Rama. But in these times, I think it is important to reflect upon a Nation that is free from the tyranny of tyrants who are against Dharma. Here in America, with the recent events in Boston, I am turning more than ever to Hanuman Who is known as “The Savior of Nations”. In His heart is Ram, he says Ram Nam.

When we sift through the dust and blood of destruction made by the mindless, by those who are lack Dharma, we are all doing the manual labor of any class. Think of the police officers and fire fighters and their work in Boston.

May Hanuman Save our Nations from those who betray the Dharma and virtue of Rama. I pray Hanuman watch my country with hope and give us faith. And also, Mother India is the Mother of the World, Mother is the very word that brings the most profound feeling from the heart of a Hindu.

Om Namah Sivaya

dhyandev
22 April 2013, 08:55 AM
Among the other reasons of Him going to forest was Ram would get the divine presence of all the Rishi & Munis staying in the forest.

Well,this post is like a saguna bhakti of all the Ram-Bhaktas.:grouphug: :bowdown:


Here in America, with the recent events in Boston, I am turning more than ever to Hanuman Who is known as “The Savior of Nations”. In His heart is Ram, he says Ram Nam.

I have heard from my SadGuru that whenever one is leaving ones house to go out ,he/she should chant the mahamrityunjay mantra once.It is the accident preventer mantra.

भगवान राम ने शिवलिँग की स्थापना तथा शिव पुजा करके सागर मेँ सेतु निर्माण किया॥
Lord Rama installed the shivling @ sea coast & then made the setu
जो रामेश्वर नाम से विख्यात हुआ॥
which becoame famous as Rameshwaram
पार्वती ने शिव से रामेश्वर का अर्थ पुछा तो शिवजी बोले:' यस्य ईश्वर रामः सः रामेश्वर उच्यते', अर्थात
Parvati asked Shiva the meaning of rameshwar ,Shiva replied-yasya ishwar ramah sah rameshwar uchyate-
राम जिसके ईश्वर है वही रामेश्वर है।
which means One whose Lord is Rama is rameshwar
परन्तु राम ने कहा:' रामस्य ईश्वरो यः स रामेश्वरः',अर्थात राम के जो ईश्वर है वही रामेश्वर है॥
But Rama said: ramasya ishwaro yah sa rameshwar-which means One who is the Lord of Rama is Rameshwar.

Sri Vaishnava
22 April 2013, 11:07 AM
Guess I missed this thread due to my ban. Let me attempt a posting here, since this is about srI rAmA.

There is no tradition other than Sri Vaishnava sampradAyam that has waxed eloquent on the rAmAyaNa. We regard this ithihAsA as being of greater worth and merit than even the mahAbhAratA. The very sentence, ‘ka guNavAn:’ refers to his ‘sousIlya’ guNa only, which highlights the greatness of this avatArA.

Here are a few gems of sri vaishnava insight on the rAmAyaNa from the sri sUktis of “vyAkhyAna chakravarthi” srI Krishna sUrI and the great sishya of srI rAmAnuja, srI kUrEsar.

The 4 brothers

There is a tattvam behind the fact that Dasaratha had 4 children. SrI rAmA is the parabrahman. Lakshmana and bharata are his devotees. But the difference is that Lakshmana had seshatvam bhava towards SrI rAghavan, whereas Bharata had pAratantriyam.

The BrihadAranyakA declares that the jivAtmA is the sarIram of Brahman (yasya AtmA sarIram).In the rAmAyaNa itself, Brahma tells srI rAmA, ‘jagath sarvam sarIram tE’. What does this mean? A ‘sarIram’ is something that is dependent on, is nourished and supported by, and also serves the AtmA, existing solely for the sake of the indwelling AtmA. So, it follows that the jivA being the body of Brahman, it is supported by, dependent on and nourished by BhagavAn and it also has the intrinsic nature of ‘seshatvam’, ie, serving Brahman and ‘pAratantriyam’, ie, existing only for his sake. This is what the Upanishads term as ‘jnAnAnanda mayA’ and ‘vi~jnAna ghaNam’. The ‘jnana svarUpa’ is nothing but this realization and ananda arises due to the purity of the intrinsic nature as it is the servant of Brahman.

‘Seshatvam’ means performing all services just as a body serves the AtmA. A sesha serves Bhagavan in whatever way he likes and in a way that imparts the sesha great ananda. Thus, Lakshmana says, ‘Aham sarvam karishyAmi’ (I will do all services). Valmiki adds, ‘LakshmanO Lakshmi Sampanna:’, ie, LakshmaNa has acquired the ‘lakshmi’ (wealth of service to srI rAmA).

‘pAratantriyam’ is the inmost realization of this seshatvam to an extreme level. Like a Sesha, a paratantran will do service. But unlike a sesha, he does not do it independently of his own desire and for any expectation such as brahmAnanda. Just as the body exists solely for the self and even moves only when the self wills it to move, the paratantra will exist like a plaything, an insentient that exists only for paramAtmA and will even serve only if paramAtmA wishes it to do so.

A Sesha will serve bhagavan, but he does it to experience brahmAnandam. SrI rAmA asked Lakshmana to stay behind, but he still accompanied the former to the forest. But Bharata was a paratantran. Even though he loved rAmA and wanted to be with him always, he still heeded the wishes of rAmA and agreed to be parted from him for the period of the exile. Thus, this differs from seshatvam in the sense that unlike Lakshmana, he did not serve srI rAmA according to his own wishes; he served srI rAmA according to the wishes of srI rAmA, forsaking his own ananda. This is the tAtparyam of the BrihadAranyaka.

Indeed, Bharata’s fame was so great that even ravana referred to srI rAmA as the ‘brother of Bharata’!

Lastly, there is a greater state than Bharata. That is ShathrugnA. He served only Bharata and not srI rAmA. This is the state of a devotee so intoxicated with the kalyAna gunams of another devotee that he even ignores Bhagavan. This is also to the liking of Bhagavan. In fact, the name ‘Shathrugna’ means ‘conqueror of enemies’. What are these enemies? Not kAmA, krOdha, etc according to the astonishing commentary of srI Krishna sUri. The main enemy is srI rAmA’s beauty and the other enemies are his kalyAna gunAs!

The beauty of bhagavAn, with his wide open lotus eyes, his broad shoulders, his reddish lips, his black complexion is so alluring that it could distract the devotee from attending to his own acharya, or other devotees itself. Hence, Shathrugna was one who had conquered the enemy that was this beauty and always served sri bharata, never even looking at srI rAmA.

The athimAnusha leelAs of srI veerarAghavA

SrI parAsara bhattar, while commenting on ‘parama spashta’ in the Vishnu SahasranAmA, interprets it as ‘he whose parathvam (supremacy) is revealed more clearly in srI rAmAvatArA’.

The deeds performed by srI rAmA itself allude to his supremacy. Parabrahman, who is Satya Sankalpan, has purposefully hidden his true nature, even from himself, but does reveal it even unintentionally at times!

Consider the vAli vadham. It is said that SrI rAmA wanted SugrIvA’s help to find Sita and hence, SugrIva posted the condition that he should kill vAli for securing his help. SrI kUresar, in his monumental work, the ‘athimAnusha stavam’, analyzes this curious incident as follows- The rAmAyaNa is clear in saying that 1) vAli was stronger than rAvana, 2) sugrIva is weaker than vAli, 3) srI rAmA showed sugrIva that he was stronger than vAli by uprooting the 7 trees with one arrow.

So, then we have to conclude that srI rAmA asked the help of sugrIvA who was weaker than vAli, to defeat rAvaNa who was weaker than vAli, and to gain this help, srI rAmA proved that he is stronger than vAli, which also means he is far stronger than rAvana. And yet, he refers to sugrIvA as ‘mama nAtha:’ What a contradiction, what an astounding leelA!

Thus, the vAli vadham is indicative of his supremacy only. Even the necklace of Indra did not impart special powers to vAli when rAmA stood before him (while vAli was still alive), showing that this was a being far stronger than Indra.

SrI Krishna sUri analyzing this further, determines that the reason srI rAmA befriended sugrivA and not vAli is because sugrIvA had touched the jewels of Sita and by doing so, he had forged a connection with jagan mAtA, Lakshmi. BhagavAn grants the desires of those who resort to Lakshmi for mediation first – this is sri vaishnava siddhAntham. As SugrIva indirectly had Lakshmi katAksham and vAli did not, the former was favored. It is not because of vAli’s trespasses alone that srI rAmA befriended sugrIvA.

Similarly, srI kUresar makes note of another incident that attests to his supremacy in the following athimAnusha stava slOkA:

akshuNNa yOgapatham agrya hatam jaTaayumtiryancam yEva bata mOksha pathE niyOktum |SaknOshi vEtsi ca yadaa, sa tadaa katham tvamdEveem avAptum analam vyathita: vicinvan ||

Meaning: Hey rAghavA! You were in despair when Sita was kidnapped and did not know her whereabouts. Yet, you were able to grant mOkshA to jatAyu, who was a mere bird (and hence ineligible for sAdhana), who was unaware about karma, jnAna and bhakti yOgas elucidated by the Upanishads and who was killed by a brahmaNa (those killed by a brahmaNa technically cannot get moksham).

So, srI rAmA, was unable to find out by himself that Sita was captive in Lanka, a land close by, but he was able to send jatAyu, an unqualified bird, to a place that even the greatest of rishis and devas have neither seen nor know the way!

Here is the relevant words of srI rAghavA (from valmikiramayan.net, slightly modified):

“Oh, One of great sattva guna, the worshippable Lord of the eagles, by my consent and cremated by my own hands, you depart to those unrivalled abode(s); you depart to those worlds (through the path of devayana) that are destined for the practitioners of karma yOga, and to those worlds that are destined for the practitioners of panchAgni vidyA (and hence, bhakti yOgIs, ie, upAsakAs for whom karma and jnAna yOgAs are ancillaries) and to those that are destined for un-retreating combatants (as he battled ravana), and to those worlds that destined for the donors of lands (dharma)." [3-68-29, 30]

vRddha padma purAnA makes it clear that this is moksha anugraham through the archirAdhi gathI. No contradiction in terming srI cvaikunta, paramam padam as 'abodes' as opposed to singular; since this abode is infinite, there are many worlds within it for enjoyment.

(Continued in next posting)

Sri Vaishnava
22 April 2013, 11:47 AM
Continued from previous post...

The Being of the Purusha SuktA

SrI VishwAmitrA makes the following observation about srI rAmA:

‘Aham Vedmi mahAtmAnam rAmam satyaparAkramam’

This is just an analogous sentence to the purusha sukta mantra, ‘vedAhamEdham purusham mahAntam’. There are 11 different meanings for this.

In both these instances, the word ‘vedmi’ or ‘vedA’ refers to vedanam, ie, upAsaNam which is bhakti yOgA. This upAsaNam is defined as tailadhArAvadavichchinna smruti santAnarUpAnubhavA – Concentrated meditation with knowledge as its aspect, like the flow of oil.

After Ravana was killed, Mandodari praises srI rAghavan as,

‘tAmasa paramO dhAtA, shanka chakra gadhAdharA:’

This is the equivalent of ‘adityavarNam tamasas parastAt:’

There is no evidence in srI vAlmiki rAmayaNam that srI rAmA worshipped shiva. Rather, it is mentioned by srI rAmA to sita while flying in the pushpaka vimAnA that the bridge was built by him because of the anugraham of ‘mahAdevA’. This ‘mahAdevA’ in this context is not Rudra, but actually the ocean king, as the common noun ‘mahAdevA’ also means Lord of Waters. It was samudra rAjA who suggested the building of the bridge and helped srI rAmA.

rAmA as sriman nArAyaNa

There are three places in which srI rAmA is recognized directly or indirectly as Vishnu – Firstly, when the evil son of Indra is chased by the brahmAstrA of srI rAghavan, he first goes to Indra, then to Rudra and Brahma for help. He does not go to Vishnu for help, which shows that srI rAmA is Vishnu himself.

The second incident is seen in sundara khanda, the words of Hanuman to Ravana in Lanka:

“Neither Brahma the self-existing god with four faces or Rudra with three eyes and the destroyer of Tripura or Mahendra the god of atmosphere and sky as also the lord of celestials would not be able to protect the one to be killed by Rama in battle." (from vAmikiramayan.net)

Note that Vishnu is not mentioned here. So does the nArAyaNa suktam say, ‘sa brahmas sa siva sEndra’.

The third pramAnam, comes from the words of Brahma who says ‘bhavAnti nArAyanO devA:’ to which rAmA replies, ‘AtmAnam manushyam mAnyE dasarathAthmajam’. Here, the word ‘manyE’ is important. He considers himself the son of dasaratha, but that doesn’t mean he is only the son of dasaratha.

Agni ParikshA

It is a known fact that there are many kuTarka vAdhIs who claim that srI rAghavan insulted Sita after the war and subjected her to agni parIksha.

SrI Krishna sUrI shows how even during the agni pariksha, srI rAmA showed that sita was faultless and hence, the performance of such an act was merely to show her greatness to the world.

SrI rAmA tells Sita the following words:

"You, with a suspicion arisen on your character, standing in front of me, are extremely disagreeable to me, even as a light to one, who is suffering from a poor eye-sight.” (valmikiramayan.net)

The genius of sri Krishna sUri can be seen in his commentary to this sloka. He explains this as follows – SrI rAmA, here, has said that Sita is as disagreeable to him as a great light (dIpaiva) for someone with poor eyesight. If so, it means, Sita is like a great light, and srI rAmA is the one with poor eyesight.

This is the analogy.

Now, if someone with poor eyesight cannot see a great light like the sun, then who is with the defect here? Is it the Sun, or is it the person with poor eyesight who is at fault? Clearly, there is no dOsham associated with the great light. The dOsha belongs to the person with poor vision!

Thus, even the words of rAghavan to sita show the superficial nature of the agni pariksha. This also does not mean Bhagavan has a dOsha. He is speaking on behalf of those assembled who may have had a suspicion. Thus, the fault lies with them.To show that Sita was verily Lakshmi, this agni pariksha was done.

There are many more such interpretations. But finally, acharyas like srI krishna sUri and srI kUrEsar, who gave such meanings, have also mentioned in their works that these meanings of the rAmAyaNa came mainly from the gangapravAham that was the lectures of srI rAmAnuja, who often used to discourse on the rAmAyaNam to his sishyas. Although he wrote no commentary on the rAmAyaNam, he learned these meanings from Nathamuni onwards and communicated it to his sishyas.

So, I end with a beautiful tamil pAsuram praising this aspect of srI Lakshmana Muni, composed by one of his great sishyas, sri ranganAtha muni:

padi koNda kIrthi irAmAyaNam ennum bhakti vellam, kudi koNda koil irAmAnusan guNam kUrum

Meaning: Oh my mind! Let us praise the matchless auspicious attributes of srI rAmAnujA, who has made his heart into a temple for that renowned sAstrA that is an outpouring of bhakti known as srI rAmAyaNam.

Sarvam sri krishnArpanam astu.

jignyAsu
22 April 2013, 12:16 PM
"You, with a suspicion arisen on your character, standing in front of me, are extremely disagreeable to me, even as a light to one, who is suffering from a poor eye-sight.” (valmikiramayan.net)


Excellent post sir! Thanks for bringing Sri PVP's wisdom into here.

This quote especially was like applying ointment on my wounds. These days any and every person has becoming the judge of Rama.

dhyandev
22 April 2013, 01:17 PM
avoid gyanyoga,when we are at bliss in bhaktiyoga :)