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Thread: The Brahmatvam of Sri Rama in the Valmiki Ramayana

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    The Brahmatvam of Sri Rama in the Valmiki Ramayana

    Quote Originally Posted by Ganeshprasad View Post
    Pranam

    On a different note, can anyone tell me if Ram is explicitly mentioned as an avtar of Vishnu in Valmiki Ramayan. I am more use to Tulsidas Ramayan the manas, although I have in my possession valmiki Ramayan, I have read it but I was not looking for that ref then, anyone with know shed some light on it please. Many thanks.

    Jai Shree Krishna

    I will only post a few references and not an exhaustive list:
    • ब्रह्मणा च समागम्य तत्र तस्थौ समाहित:। 1
    तमब्रुवन्सुरास्सर्वे समभिष्टूय सन्नता:।।1.15.17।।
    ब्रह्मणा by Brahma, समागम्य having met, तत्र there, समाहित: with composed mind, तस्थौ remained, सुरा: devatas, सर्वे all, सन्नता: prostrating, तम् him, समभिष्टूय paying homage with hymns, अब्रुवन् spoke.
    Having met Brahma, lord Visnu stayed there with a composed mind. The devatas prostrated before him and after paying homage with hymns, spoke to him saying,
    त्वान्नियोक्ष्यामहे विष्णो लोकानां हितकाम्यया। 1
    राज्ञो दशरथस्य त्वमयोध्याधिपते: प्रभो:।।1.15.18।
    धर्मज्ञस्य वदान्यस्य महर्षिसमतेजस: । 18
    तस्य भार्यासु तिसृषु ह्रीश्रीकीर्त्युपमासु च।।1.15.19।।
    विष्णो पुत्रत्वमागच्छ कृत्वाऽऽत्मानं चतुर्विधम्। 1
    विष्णो O! Visnu, लोकानाम् for all the worlds, हितकाम्यया desirous of doing benefit, त्वाम् you, नियोक्ष्यामहे we are appointing, विष्णो O!Visnu, त्वम् you, अयोध्याधिपते: of the Sovereign of Ayodhya, प्रभो: of the king, धर्मज्ञस्य of the righteous, वदान्यस्य of the generous, महर्षिसमतेजस: of one equalling rishis in lusture, तस्य his, दशरथस्य राज्ञ: king Dasaratha's ह्री श्री कीर्त्युपमासु comparable to Hri (Modesty), Shree (auspiciousness), Kirti (fame) the daughters of Daksha, तिसृषु among the three, भार्यासु wives, आत्मानम् thy self, चतुर्विधम् in four ways, कृत्वा having divided, पुत्रत्वम् in the form of sons, आगच्छ come.
    O! Visnu, desirous of doing benefit for all the worlds we are addressing you this prayer O! Visnu, Sovereign of Ayodhya, king Dasaratha is a righteous, virtuous and generous king equalling rishis in lusture. You form yourself into four ways and incarnate in the form of four sons among his three wives, resembling Hri (Modesty), Shree (Auspiciousness), Kirti (fame).
    तत्र त्वं मानुषो भूत्वा प्रवृद्धं लोककण्टकम्।
    अवध्यं दैवतैर्विष्णो! समरे जहि रावणम्।।1.15.20।।
    विष्णो: O! Visnu, त्वम् you, तत्र there, मानुष: in the form of man, भूत्वा having been born, प्रवृद्धम् increasingly becoming arrogant, लोककण्टकम् source of vexation and terror to the worlds, दैवतै: by gods, अवध्यम् invincible, रावणम् Ravana, समरे in the battle, जहि slay.
    O! Visnu, taking birth in the form of a man kill Ravana in the battle who has become a source of vexation and terror to the worlds and who is invincible for gods.


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    Re: The Avatarahood of Sri Rama in the Valmiki Ramayana

    वरायुधधरंरामंद्रष्टुंसर्षिगणास्सुरा:
    पितामहंपुरस्कृत्यसमेतास्तत्रसङ्घश:।।1.76.9।।
    गन्धर्वाप्सरसश्चैवसिद्धचारणकिन्नरा:
    यक्षराक्षसनागाश्चतद्द्रष्टुंमहदद्भुतम्।।1.76.10।।

    वरायुधधरम् holding that mighty weapon, रामम् Rama, द्रष्टुम् to behold, सर्षिगणा: accompanied by sages, सुरा: devatas, पितामहम् grand-sire, पुरस्कृत्य keeping in forefront, तत्र there, सङ्घश: in groups, समेता: assembled, गन्धर्वाप्सरसश्चैव gandharvas and apsaras, सिद्धचारणकिन्नरा: siddhas, charanas, kinnaras, यक्षराक्षसनागाश्च yakshas, rakshsas, nagas, तत् that, महत् great, अद्भुतम् wonder, द्रष्टुम् to see (came).

    The devatas with grand-sire, brahma in the forefront, accompanied by sages in groups assembled there to see Rama holding that mighty bow. Gandharvas, apsaras, siddhas, charanas, kinnaras, yakshas, rakshsas and nagas also came there to see that great wonder.

    जडीकृतेतदाऽलोकेरामेवरधनुर्धरे।
    निर्वीर्योजामदग्न्योऽसौरामोराममुदैक्षत।।।1.76.11।।

    तदा then, रामे when Rama, वरधनुर्धरे was bearing that excellent bow, लोके world, जडीकृते having been made motionless, असौ this, जामदग्नय: son of Jamadagni, राम: Parasurama, निर्वीर्य: bereft of prowess, रामम् Rama, उदैक्षत gazed at him.

    Then when Rama stretched that excellent bow, the world was made motionless. The son of Jamadagni Parasurama, bereft of prowess gazed at him with astonishment.

    तेजोभिहतवीर्यत्वाज्जामदग्न्योजडीकृत:
    रामंकमलपत्राक्षंमन्दंमन्दमुवाचह।।1.76.12।।

    तेजोभि: हतवीर्यत्वात् having been subdued of his energy by the prowess of Rama, जडीकृत: having been made motionless, जामदग्न्य: son of Jamadagni, कमलपत्राक्षम् him whose eyes resembling lotus petals, रामम् Rama, मन्दंमन्दम् slowly, slowly, उवाच spoke.

    This energy having been subdued by the prowess of Rama and made motionless, Parasurama the son of Jamadagni spoke to Rama whose eyes resembled lotus petals, in gentle and mild accents saying:

    काश्यपायमयादत्तायदापूर्वंवसुन्धरा।
    विषयेमेवस्तव्यमितिमांकाश्यपोऽब्रवीत्।।1.76.13।।

    पूर्वम् formerly, वसुन्धरा earth, यदा when, मया by me, काश्यपाय for Kasyapa, दत्ता was given, मे my, विषये in my country, वस्तव्यम्इति shall not live, माम् me, काश्यप: Kasyapa, अब्रवीत् spoke.

    Formerly when this entire earth was given by me to Kasyapa, he said to me "You shall not live in my country".

    सोऽहंगुरुवच: कुर्वन्पृथिव्यांवसेनिशाम्।
    कृताप्रतिज्ञाकाकुत्स्थ! कृताभू: काश्यपस्यहि।।1.76.14।।

    सःअहम् such I, गुरुवच: words of my spiritual guide, कुर्वन् following, पृथिव्याम् on this earth, निशाम् during night, वसे I will not live, काकुस्त्थ! O! Rama, प्रतिज्ञा vow, कृता has been made, भू: earth, काश्यपस्य for Kasyapa, कृताहि has been given.

    O! Rama, having gifted this earth to Kasyapa, I vowed to him that I would not live here. Conforming to the words of my spiritual guide, I will not live on this earth during night time.

    तदिमांत्वंगतिंवीरहन्तुंनार्हसिराघव।
    मनोजवंगमिष्यामिमहेन्द्रंपर्वतोत्तमम्।।1.76.15।।

    वीर O! Valourous one, राघव Rama, तत् for that reason, त्वम् you, इमाम् this, गतिम् power of motion, हन्तुम् to destroy, नार्हसि is not fit, मनोजवम् with the speed of mind, महेंद्रम् Mahendra mountain, पर्वतोत्तमम् best of hills, गमिष्यामि I shall go.

    O! Valourous one, Rama, for that reason you should not destroy my power of motion. I shall go to Mahendra, the best of mountains, with the speed of mind.

    लोकास्त्वप्रतिमारामनिर्जितास्तपसामया
    जहितान्शरमुख्येनमाभूत्कालस्यपर्यय:।।1.76.16।।

    राम O! Rama, मया by me, अप्रतिमा: unrivalled, लोका: worlds, तपसा by asceticism, निर्जिता: have been conquered, तान् them, शरमुख्येन with this chief of arrows, जहि strike, कालस्य time, पर्यय: delay, माभूत् let not happen.

    O! Rama, strike with the chief of arrows the unrivalled worlds conquered by my asceticism. Do not delay.

    अक्षय्यंमधुहन्तारंजानामित्वांसुरेश्वरम्।
    धनुषोऽस्यपरामर्शात्स्वस्तितेऽस्तुपरंतप!।।1.76.17।।

    अस्य this, धनुष: bow's, परामर्शात् from stretching, त्वाम् you, अक्षय्यम् imperishable one, सुरेश्वरम् lord of devatas, मधुहन्तारम् Visnu, the slayer of Madhu, जानामि I know, परंतप! tormentor of enemies, तेस्वस्तिअस्तु safety to you.

    By the fact that you have stretched this bow, I have come to know that you are Visnu, Lord of devatas, slayer of Madhu and imperishable one and tormentor of enemies. safety to you.

    एतेसुरगणास्सर्वेनिरीक्षन्तेसमागता:
    त्वामप्रतिमकर्माणमप्रतिद्वन्द्वमाहवे।।1.76.18।।

    समागता: assembled, एते these, सर्वे all, सुरगणा: hosts of devatas, अप्रतिमकर्माणम् of incomparable deeds, आहवे in the combat, अप्रतिद्वन्द्वम् unassailable, त्वाम् you, निरीक्षन्ते are looking at.

    All your deeds are incomparable. You are unassailable in combat. All these hosts of devatas have assembled here and are looking at you.

    चेयंममकाकुत्स्थ! व्रीडाभवितुमर्हति।
    त्वयात्रैलोक्यनाथेनयदहंविमुखीकृत:।।1.76.19।।

    काकुत्स्थ! O! Rama, त्रैलोक्यनाथेन by the lord of three worlds, त्वया by you, अहम् I, यत् that (I am), विमुखीकृत: have been defeated, इयम् this one, मे to me, व्रीडा shame, भवितुम् to become, अर्हति does not behove.

    O! Rama, I have been defeated by you, lord of three worlds. Therefore it is not right for me to feel ashamed.

    शरमप्रतिमंराम! मोक्तुमर्हसिसुव्रत!
    शरमोक्षेगमिष्यामिमहेन्द्रंपर्वतोत्तमम्।।1.76.20।।

    सुव्रत! one faithful to vows, राम Rama, अप्रतिमम् incomparable, शरम् arrow, मोक्तुम् to release, अर्हसि behoves of you, शरमोक्षे after release of the arrow, पर्वतोत्तमम् excellent of mountains, महेन्द्रम् Mahendra, गमिष्यामि I shall go.

    O! Rama, you are faithful to vows.This arrow has no equal in prowess. It behoves of you to release it against me. After its release I shall go to the excellent Mahendra mountain.

    तथाब्रुवतिरामेतुजामदग्नयेप्रतापवान्।
    रामोदाशरथिश्श्रीमान्चिक्षेपशरमुत्तमम्।।1.76.21।।

    जामदग्नये when the son of Jamadagni, रामे Parasurama, तथा in that way, ब्रुवति was saying, प्रतापवान् valiant, दाशरथि: son of Dasaratha, राम: Rama, उत्तमम् excellent, शरम् arrow, चिक्षेप employed.

    Then Parasurama the son of Jamadagni spoke thus, Rama the valiant son of Dasaratha discharged the excellent arrow.

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    Re: The Avatarahood of Sri Rama in the Valmiki Ramayana

    • तेषामपिमहातेजारामोरतिकर:पितु:
      स्वयम्भूरिवभूतानांबभूवगुणवत्तर:।।2.1.6।।

      भूतानाम् to all living beings, स्वयम्भूरिव like self-born Brahma, तेषामपि among them also, गुणवत्तरः possesing many virtues, महातेजा: the illustrious one, राम: Rama, पितु: for father, रतिकर: was a source of delight, बभूव became.

      Even among the brothers, illustrious Rama of many virtues, was a source of delight for his father like the self-born Brahma to all living beings.

      हिदेवैरुदीर्णस्यरावणस्यवधार्थिभि:
      अर्थितोमानुषेलोकेजज्ञेविष्णुस्सनातन:।।2.1.7।।

      सनातन: the eternal, विष्णु: Visnu, उदीर्णस्य arrogant, रावणस्य Ravana's, वधार्थिभि: by those desirous of slaying, देवै: by devatas, अर्थित: entreated, मानुषेलोके in the mortal world, : he as Rama, जज्ञेहि was born indeed.

      The eternal Visnu, entreated by devatas who were desirous of slaying arrogant Ravana, was indeed born as Rama in the mortal world.

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    Re: The Avatarahood of Sri Rama in the Valmiki Ramayana

    • सत्यंराक्षसराजेन्द्रशृणुष्ववचनंमम।।5.51.38।।
      रामदासस्यदूतस्यवानरस्यविशेषतः

      राक्षसराजेन्द्र O king of rakshasas!, रामदासस्य of Rama's servant, दूतस्य of a messenger's, विशेषतः specially, वानरस्य of a vanara, मम my, सत्यम् true, वचनम् word, शृणुष्व you may listen.

      O king of rakshasas! You may listen to the truthful words of a servant of Rama his messenger and specially a vanara.

      सर्वान्लोकान्सुसंहृत्यसभूतान्सचराचरान्।।5.51.39।।
      पुनरेवतथास्रष्टुंशक्तोरामोमहायशाः

      महायशाः Illustrous, रामः Rama, सभूतान् including all creatures, सचराचरान् including movables and immovable, सर्वान् all, लोकान् worlds, सुसंहृत्य after putting an end, पुनरेव once again, तथा in the same way, स्रष्टुम् to recreate, शक्तः has the power.

      Illustrous Rama can put an end to dissolve all creatures including both movable and immovable ones of all worlds. He can recreate all of them in the same way. He has such super human powers.

      देवासुरनरेन्द्रेषुयक्षरक्षोगणेषु।।5.51.40।।
      विद्याधरेषुसर्वेषुगन्धर्वेषूरगेषु
      सिद्धेषुकिन्नरेन्द्रेषुपतत्रिषुसर्वतः।।5.51.41।।
      सर्वभूतेषुसर्वत्रसर्वकालेषुनास्तिसः
      योरामंप्रतियुध्येतविष्णुतुल्यपराक्रमम्।।5.51.42।।

      विष्णुतुल्यपराक्रमम् equal to Visnu in valour, रामम् Rama, यः whoever, प्रतियुध्येत may combat, सः he, देवासुरनरेन्द्रेषु among the kings of devas and asuras, यक्षरक्षोगणेषु even among yakshas and hosts of rakshasas, सर्वेषु among all, विद्याधरेषु in vidyadharas, गन्धर्वेषु gandharvas, उरगेषु even among uragas, सिद्धेषु among siddhas, किन्नरेन्द्रेषु among king of kinnaras, सर्वतः all over, पतत्रिषु among birds, सर्वभूतेषु in all beings, सर्वत्र at all places, सर्वकालेषु at all times, नास्ति not there.

      There is none who can be it among devas, asuras, yakshas, rakshasas, vidyadharas, gandharvas uragas, siddhas, kings of kinnaras, birds and among all beings at all places and at all times.

      सर्वलोकेश्वरस्यैवंकृत्वाविप्रियमुत्तमम्
      रामस्यराजसिंहस्यदुर्लभंतवजीवितम्।।5.51.43।।

      सर्वलोकेश्वरस्य of the lord of all worlds, राजसिंहस्य of a lion among kings, रामस्य Rama's, एवम् in this, उत्तमम् great, विप्रियम् offence, कृत्वा having done, तव your, जीवितम् life, दुर्लभम् is difficult to sustain.

      Rama is the supreme lord of all worlds, a lion among kings. Having pained him it is very difficult for you to sustain your life after offending him to this extent (You have offended him extremely.)


      देवाश्चदैत्याश्चनिशाचरेन्द्रगन्धर्वविद्याधरनागयक्षाः
      रामस्यलोकत्रयनायकस्यस्थातुंशक्तास्समरेषुसर्वे।।5.51.44।।

      निशाचरेन्द्र O king of rakshasas!, देवाश्च even devas, दैत्याश्च datiyas, गन्धर्वविद्याधरनागयक्षाः gandharvas, vidyadharas, nagas and yakshas, सर्वे all, लोकत्रयनायकस्य of the lord of the three worlds, रामस्य Rama's, समरेषु in war, स्थातुम् to face his challenge, शक्ताः do not have the power.

      O king of rakshasas! Even devas, daityas, gandharvas, vidyadharas, nagas, and yakshas are incompetent to face Rama the lord of the three worlds in wars.

      ब्रह्मास्वयम्भूश्चतुराननोवारुद्रस्त्रिणेत्रस्त्रिपुरान्तकोवा
      इन्द्रोमहेन्द्रस्सुरनायकोवात्रातुंशक्तायुधिरामवध्यम्।।5.52.45।।

      युधि in war, रामवध्यम् one who is deemed to be killed by Rama, स्वयंभूः self born Brahma, चतुराननः four-faced one, ब्रह्मावा even Brahma also, त्रिणेत्रः three-eyed Siva, त्रिपुरान्तकः Tripuranthaka, रुद्रोवा or even Rudra, इन्द्रः Indra, सुरनायकः king of suras, महेन्द्रःवा or even Mahendra, त्रातुम् to resuce, शक्ताः do not have the power.

      Even the self born four-faced Brahma, the three-eyed Siva who destroyed Tripuras, Mahendra who is the king of suras do not have the power to resuce one whom Rama decides to kill ( because he deserves death- penalty)

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    Re: The Avatarahood of Sri Rama in the Valmiki Ramayana

    · कथन्त्रैलोक्यमाक्रम्यश्रियावीर्येणचान्वितम् |
    अविषह्यन्जघानत्वंमानुषोवनगोचरः || -१११-
    6. katham = How; maanuShaH = did a mortal; vanagocharaH = wandering in a forest; jaghaana = killed; tvaam = you; aakramya = who; having overcome; trailokyam = the three worlds; aviShahyam = and irresistible; anvitam = being endowed; shriyaa = with glory; viiryeNa = and prowess?
    "How did a mortal, wandering in a forest, killed you, who having overcome the three worlds by dint of your prowess, had grown irresistible and were endowed with glory?"

    मानुषाणामविषयेचरतःकामरूपिणः |
    विनाशस्तवरामेणसन्युगेनोपपद्यते || -१११-
    7. nopapadyate = it is not possible; vinaashaH = of annihilator; tava = of yourself; charataH = who lived; aviShaye maanuShaaNaan = in a place not accessible to men; kaamaruupiNaH = and were able to assume any form at your will; raameNa = by Rama; samyuge = in battle.
    "It is not possible of annihilation of yourself, who lived in a place not accessible to men and was able to assume any form at your will, by Rama in battle."

    चैतत्कर्मरामस्यश्रद्दधामिचमूमुखे |
    सर्वतःसमुपेतस्यतवतेनाभिमर्शनम् || -१११-
    8. na shraddhadhaami = I do not believe; etat = this; karma = act; raamasya = of Rama; chamuumukhe = in the battle-front; (nor do I believe); abhimarShaNam = of the attack; tena = by him; tava = of your army; sarvataH samupetasya = fully equipped with all implements of war.
    "I do not believe this act of Rama in the battle-front, nor do I believe of the attack by him, on your army, fully equipped with all the implements of war."

    यदैवजनस्थानेराक्षनैर्बहुभिर्वृतः |
    खरस्तवहतोभ्रातातदैवानौमानुषः || -१११-
    9. tadaiva tava bhraataa = the moment your brother; kharaH = Khara; hataH = was killed; asau = by Rama; janasthaane = in Janasthana; vR^itaH = though surrounded; bahubhiH raakShasai = by a multitude of demons; (it became evident that) na maanuShaH = Rama was really no mortal.
    "The moment your brother Khara was killed by Rama in Janasthana, though surrounded by a multitude of demons, it became evident that Rama was really no mortal."

    यदिअवनगरींलङ्कांदुष्प्रवेशांसुरैरपि |
    प्रविष्टोहनुमान्वीर्यात्तदैवव्यथितावयम् || -१११-१०
    10. vayam = we; vyathitaaH = felt painful; yadaiva tadaiva = the moment; hanumaan = Hanuma; praviShaTaH = penetrated; viiryaat = by dint of his prowess; laN^kaam nagariim = into the city of Lanka; duShpraveshaam = which was difficult to be entered; surairapi = even for gods.
    "We felt painful, the moment Hanuma penetrated, by dint of his prowess, deep into the City of Lanka, which was difficult to be entered even for gods."

    यदिअववानरैर्घोरैर्बद्दःसेतुर्महार्णवे |
    तदैवहृदयेनाहंशङ्केरामममानुषम् || -१११-११
    11. yadaiva = the day when; ghoraiH = the terrific; vaanaraiH = monkeys; baddhaH = built; setuH = a bridge; mahaarNave = on the great ocean; tadaiva = that day itself; aham = I; shaN^ke = believed; hR^idayena = in my mind; raamam = (that) Rama; amaanuSham = was not an ordinary mortal.
    "The day when the terrific monkeys built a bridge on the great ocean, that day itself I believed that Rama was not an ordinary mortal."

    अथवारामरूपेणकृतान्तःस्वयमागतः |
    मायांतवविनाशायविधायाप्रतितर्किताम् || -१११-१२
    12. athavaa = otherwise; tava vinaashaaya = for your destruction; kR^itaantaH = Yama the lord of Death; aagataH = came; svayam = himself; raama ruupeNa = assuming the form of Rama; vidhaaya = having arranged; apratitarkitaam = an unimaginable; maayam = illusion.
    "Otherwise, for your destruction, Yama, the lord of Death came himself assuming the form of Rama having arranged an unimaginable form of illusion."

    अथवावासवेनत्वंधर्षितोऽसिमहाबल |
    वासवस्यतुकाशक्तिस्त्वांद्रष्टुमपिसंयुगे || -१११-१३
    13. mahaabala = O the mighty lord!; athavaa = otherwise; tvam = you; dharShitaH asi = might have been overpowered; vaasavena = by Indra the lord of celestials; tu = but; vaasavasya = for Indra; kaa shaktiH = where is the capacity; tvaam draShTumapi = even to behold you; samyuge = in battle?
    "O the mighty lord! Otherwise, you might have been overpowered by Indra the lord of celestials. But for Indra, where is the capacity even to behold you in battle?

    व्यक्तमेषमहायोगीपरमात्मासनातनः |
    अनादिमध्यनिधनोमहतःपरमोमहान् || -१११-१४
    तमसःपरमोधाताशङ्खचक्रगदाधरः |
    श्रीवत्सवक्षानित्यश्रीरजय्यःशाश्वतोध्रुवः || -१११-१५
    मानुषंरूपमास्थायविष्णुःसत्यपराक्रमः |
    सर्वैःपरिवृतोदेवैर्वानरत्वमुपागतैः || -१११-१६
    सर्वलोकेश्वरःश्रीमान्लोकानांहितकाम्यया |
    सराक्षसपरीवारम्हतवांस्त्वांमहाद्युतिः || -१११-१७
    14-17. eShaH = this Rama; vyaktam = is certainly; mahaayogii = a great ascetic; sanaatanaH = an eternal person; anaadimaadhya nidhanaH = having no beginning; middle or end; mahaan paramaH = greater person; mahataH = than distinguished persons like Brahma; tamasaH paramaH = the one beyond ignorance; dhaataa = the nourisher; shaN^kha chakragadaadharaH = wielding a couch; a disc and a mace; shriivatsa vakShaaH = wearing the 'Srivatsa' mark on his chest; nitya shriiH = of lasting beauty; ajayyaH = incapable of being conquered; shaashvataH = a perpetual person; dhruvaH = being constant; paramaatmaa = soul of the universe; satya paraakramaH = truly mighty; sarva lokeshvaraH = the lord of all the worlds; shriimaan = the prosperous one; mahaadyutiH = having a great splendour; viShNuH = and Vishnu the lord of maintenance of the world; hitakaamyayaa = with a wish for the benefit; lokaanaam = of the worlds; aasthaaya = assuming; maanuShaM ruupam = a human form; parivR^itaH = surrounded; sarvaiH daivaiH = by all the gods; upaagataiH = who assumed; vaanaratvam = the form of monkeys; (Rama) hatavaan = killed; tvaam = you; saraakShapariivaaram = surrounded with demons.
    "This Rama is certainly a great ascetic, an eternal person, having no beginning middle or end, greater than distinguished universal spirit like Brahma, the one beyond ignorance, the nourisher, wielding a conch, a disc and a mace, wearing the 'Srivatsa' mark on his chest, of lasting beauty, incapable of being conquered, a perpetual one, being the constant soul of the universe, truly mighty, the lord of all the worlds, the prosperous one having a great splendour and Vishnu, the lord of maintenance of the world with a wish to benefit the worlds, assuming a human form surrounded by all the gods in the form of monkeys, Rama killed you, surrounded by demons.

  6. #6
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    Re: The Avatarahood of Sri Rama in the Valmiki Ramayana

    • ततोहिदुर्मनारामःश्रुत्वैवम्वदतांगिरः |
      दध्यौमुहूर्तंधर्मात्माबाष्पव्याकुललोचनः || -११७-
    1. shrutvaa = hearing; giraH = the cries; vadataam = of those who were wailing; evam = in that way; dharmaatmaa = the virtuous minded; raamaH = Rama; tataH = then; dadhyau = became thoughtfu; muuurtam = for a while; durmanaaH = afflicted as he was in melancholy; baaShpa vyaakula lochanoH = his eyes filled with tears.
    Hearing the cries of these who were thus wailing, the virtuous minded Rama then became thoughtful for a while, afflicted as he was with melancholy, his eyes filled with tears.


    ततोवैश्रवणोराजायमश्चपृभिःसह |
    सहस्राक्षश्चदेवेशोवरुणश्चजलेश्वरः || -११७-
    षड्र्धनयनःश्रीमान्महादेवोवृषध्वजः |
    कर्तासर्वस्यलोकस्यब्रह्माब्रह्मविदांवरः || -११७-
    एतेसर्वेसमागम्यविमानैःसूर्यसंनिभैः |
    आगम्यनगरींलङ्कामभिजग्मुश्चराघवम् || -११७-
    2-4. tataH = thereupon; vaishravaNaH = Kubera; raajaa = the king of Yakshas; yamashcha = Yama the lord of death; pitR^ibhiH saha = along with the deceased ancestors; sahasraakShaH = Indra; deveshaH = the lord of celestials; varuNashcha = Varuna; jaleshwaraH = the lord of waters; shriimaan mahaa devaH = the illustrious Shiva the great deity; shaDardhanayanaH = having three eyes; brahmaa = brahma; kartaa = the creator; sarvasya lokasya = of all the worlds; brahmavidaam varaH = and the best among the knowers of sacred knowledge; sarve = all; ete = these; samaagamya = together; aagamya = reaching; laN^kaam nagariim = the City of Lanka; suurya samnibhaiH vimaanaiH = in aerial cars; shining like sun; abhijagmuH = and approached; raaghavam = Rama.
    Thereupon, Kubera the King of Yakshas, Yama the lord of death together with the deceased ancestors, Indra the lord of celestials Varuna the lord of waters, the illustrious Shiva the great deity who bears the device of a bull as his banner and having three eyes, Brahma the creator of all the worlds and the best among the knowers of sacred knowledge all these together reaching the City of Lanka in aerial cars, shining like the sun approached Rama.


    ततःसहस्ताभरणान्प्रगृह्यविपुलान्भुजान् |
    अब्रुवंस्त्रिदशश्रेष्ठाराघवंप्राञ्जलिंस्थितम् || -११७-
    5. tataH = thereupon; tridasha shreShThaaH = those excellent gods; pragR^ihya = lifting; vipulaan bhujaan = their long arms; shastaabharaNaam = their hands decked with ornaments (as follows); abruvan = spoke; raaghavam = to Rama; sthitam = who stood (there); sahastaabharaNaan = making a respectful salutation with folded hands.
    Lifting their long arms, their hands decked with ornaments, those excellent gods thereupon, spoke (as follows) to Rama who stood there, making a respectful salutation to them with his folded hands.


    कर्तासर्वस्यलोकस्यश्रेष्ठोज्ञानवतांप्रभुः |
    उपेक्षसेकथंसीतांपतन्तींहव्यवाहने || -११७-
    कथंदेवगणश्रेष्ठमात्मानंनावबुद्ध्यसे |
    6. katham = how; upekShase = are you looking at; siitaam = Seetha; patantiim = who is falling; havyavaahane = into the fire; samsta lokasya kartaa = (you) who are the maker of the entire cosmons; jJNaanavataam shreShThaH = and the foremost among those endowed with knowledge; prabhuH = and an all-capable person; katham = how; naavabuddhyase = do you not know; aatmaanam = yourself; devagaNashreShTham = as the foremost among the troop of gods.
    "How do you, the maker of the entire cosmos, the foremost among those endowed with knowledge and an all-capable person, ignore Seetha who is falling into the fire? How do you not recognize yourself to be the foremost of the troop of gods?"


    ऋतधामावसुःपूर्वंवसूनांप्रजापतिः || -११७-
    त्रयाणामपिलोकानामादिकर्तास्वयंप्रभुः |
    7. vasuunaam = among the Vasus (a class of gods; eight in number); vasuH = you are the Vasu; R^itadhaama = R^itadhaama (one whose abode is Truth or the Divine law); puurvam = who was formerly; svayam prabhuH = self-constituted ruler; aadikartaa = the first creator; trayaaNaamapi = lokaanaam = of all the three worlds; prajaapatiH = and the lord of creatures.
    "Among the Vasus (a class of gods, eight in number), you are the Vasu, named R^itadhama (one whose abode is Truth or the Divine Law) who was formerly the self-constituted ruler, the first creator of all the three worlds and the lord of creatures."


    रुद्राणामष्टमोरुद्रःसाध्यानामपिपञ्चमः || -११७-
    अश्विनौचापिकर्णौतेसूर्याचन्द्रामसौदृशौ |
    8. aShTamaH rudraH = you are the eight Rudra; rudraaNaam = among (eleven) Rudras; paN^chamaH = and the fifth (viryavaan by name) saadhyaanaam api = among the Sadhyas (a particular class of celestial beings belonging to Gana Devata); ashvinau = the twin = Aswinis (the physicians of gods); te karNau = are your ears; suurya chandrau = the sun and the moon; dR^ishau = constitute your eyes.
    "You are the eighth Rudra among (eleven) Rudras and the fifth (Viryavan by name) among the Sadhyas (a particular class of celestials belonging to Gana Devata). The twin Aswinis are your ears. The sun and the moon constitute your eyes."


    अन्तेचादौलोकानांदृश्यसेपरंतप || -११७-
    उपेक्षसेवैदेहींमानुषःप्राकृतोयथा |
    9. paramtapa = O the destroyer of adversaries!; dR^ishyase = you are seen; aadau = at the beginning; ante cha = and at the end; lokaanaam = of the created beings; praakR^itaH maanuSho yathaa = just like a common man; upekShase = you are ignoring; vaidehiim = Seetha.
    "O the destroyer of the adversaries. You are seen (to exist) at the beginning and at the end of creation. Yet, you ignore Seetha, just like a common man."


    इत्युक्तोलोकपालैस्तैःस्वामीलोकस्यराघवः || -११७-१०
    अब्रवित्त्रिदशश्रेष्ठान्रामोधर्मभृतांवरः |
    10. iti uktaH = thus spoken; taiH lokapaalaiH = by those guardians; raamaH = Rama; lokasya svaamii = the lord of creation; raaghavaH = who was born in Raghu dynasty; dharma bhR^itaam varaH = and the foremost one among the protectors of righteousness; abraviit = spoke; tridashashreShThaan = to those god-chiefs (as follows)
    Hearing the words of those guardians of the world, Rama, the lord of creation, who was born in Raghu dynasty and the foremost one among protectors of righteousness, spoke to those god-chiefs as follows:


    आत्मानंमानुषंमन्येरामंदशरथात्मजम् || -११७-११
    सोऽहंयस्ययतश्चाहंभगवंस्तद्ब्रवीतुमे |
    11. manye = I think; aatmaanam = of myself; maanuSham = to be a human being; raamam = called Rama; dasharathaatmajam = the son of Dasaratha; bhagavaan = you; as a gracious Divinity; braviitu = tell; me = me; tat = that; saH aham yasya = which I as such really am; aham yashcha = and why I am like this.
    "I think of myself to be a human being, by name Rama, the son of Dasaratha. You, as a gracious Divinity, tell me that which I as such really am like this."


    इतिब्रुवाणंकाकुत्थ्संब्रह्माब्रह्मविदांवरः || -११७-१२
    अब्रवीच्छृणुमेवाक्यंसत्यंसत्यपराक्रम |
    12. kaakutthsam = to Rama; iti bruvaaNaam = thus speaking; brahmaa = Brahma; varaH = the foremost; brahma vidaam = among the knowers of Brahma the Absolute; abraviit = spoke (as follows); shruNu = listen; me satyam vaakyam = to my true word; satyaparaakrama = O the truly brave lord!"
    Hearing the words of Rama, Brahma (the creator), the foremost among the knowers of Brahma the Absolute, spoke as follows: "Listen to my true word, O the truly brave lord!"


    भवान्नारायणोदेवःश्रीमांश्चक्रायुधःप्रभुः || -११७-१३
    एकशृङ्गोवराहस्त्वंभूतभव्यसपत्नजित् |
    13. bhavaan = you; prabhuH naaraayaNaH = are the Lord Narayaa himself; shriimaan devaH = the glorious god; chakraayudhaH = who wields the discus; tvam = you; varaahaH = are the divine Boar; eka shR^iN^gaH = with a single tusk; bhuuta bhavya sapatnajit = the conqueror of your past and future enemies.
    "You are the Lord Narayana himself the glorious god, who wields the discus. You are the Divine Boar with a single tusk, the conqueror of your past and future enemies."


    अक्षरंब्रह्मसत्यंमध्येचान्तेराघव || -११७-१४
    लोकानांत्वंपरोधर्मोविष्वक्सेनश्चतुर्भजः |
    14. brahma = (you are) Brahma; akSharam = the imperishable; satyamcha = and the Truth; madhye cha antyecha = in the Middle and at the end; tvam = you are paraH dharmaH = the Supreme righteousness; lokaanaam = of people; viShvaksenaH = whose pwers go everywhere; chaturbhujaH = and the four-armed one.
    "You are Brahma, the imperishable, the Truth abiding in the middle as well as at the end of the universe. You are the supreme righteousness of people, whose powers go everywhere. You are the four-armed."


    शार्ङ्गधन्वाहृषीकेशःपुरुषःपुरुषोत्तमः || -११७-१५
    अजितःखड्गधृग्विष्णुःकृष्णश्चैवमहाबलः |
    15. shaarN^gadhanvaa = you are the wielder of a bow; called Sharnga hR^ishiikeshaH = the lord of the senses; puruShaH = the supreme soul of the universe; puruShottamaH = the best of men; ajitaH = the invincible; khaDgadhR^ik = the wielder of a sword named Nandaka; viShNuH = the all-pervader; kR^iShNashchaiva = the bestower of happiness to the earth; mahaabalaH = and endowed with great might.
    "You are the wielder of a bow called Sarnga, the lord of the senses, the supreme soul of the universe, the best of men, the invincible, the wielder of a sword named Nandaka, the all-pervader, the bestower of happiness to the earth and endowed with great might."


    सेनानीर्ग्रामणीश्चत्वंत्वंबुद्धिस्त्वंक्षमादमः || -११७-१६
    प्रभवश्चाप्ययश्चत्वमुपेन्द्रोमधुसूदनः |
    16. tvam = you; senaaniiH = are the leader of the army; graamaNiishcha = and the village headman; tvam = you; buddhiH = are the intellect; tvam = you; kShamaa = are the endurance; damaH = the subduer of the senses; tvam = you; prabhavaH = are the origin; apyayashcha = and the dissolution; upendraH = the Divine Dwarf (the younger brother of Indra); madhusuudanaH = and the destroyer of Madhu; the demon.
    "You are the leader of the army and the village headman. You are the intellect. You are the endurance and the subduer of the senses. You are the origin and the dissolution of all, Upendra the Divine Dwarf and (the younger brother of Indra) as also the destroyer Madhu, the demon."


    इन्द्रकर्मामहेन्द्रस्त्वंपद्मनाभोरणान्तकृत् || -११७-१७
    शरण्यंशरणम्त्वामहुर्दिव्यामहर्षयः |
    17. tvam = you; indrakarmaa = perform action for Indra the lord of celestials; mahendraH = the Supreme Ruler; padmanaabhaH = and the one having a lotus in one's navel; raNaantakR^it = and who puts an end to all in battle; divyaaH maharShayaH = the divine sages; aahuH = pronounce; tvaam = you; sharaNyam = to be fit to afford protection toa ll; sharaNam = and the refuge (for all).
    "You perform action for Indra the lord of celestials, the Supreme Ruler, the one having a lotus in one's navel and who puts an end to all in battle. The divine sages pronounce you to be fit to afford protection to all and the refuge for all."


    सहस्रशृङ्गोवेदात्माशतशीर्षोमहर्षभः || -११७-१८
    त्वंत्रयाणांहिलोकानामादिकर्तास्वयंप्रभुः |
    सिद्धानामपिसाध्यानामाश्रयश्चासिपूर्वजः || -११७-१९
    18-19. vedaatmaa = In the form of the Vedas; maharShabhaH = you are the great bull; shatashiirShaH = with hundred heads (rules); sahasra shR^iNgaH = and thousand horns (precepts); tvam = you; aadikartaa = are the first creator of all; trayaaNaam lokaam = three worlds; svayamprabhuH = the self constituted Lord of all; asi = you are; aashrayaH cha = the refuge; puurvajaH = and the for bear; siddhaanaam = of Siddhas (a class of demi-gods endowed with mystic powers by virtue of their very birth) and Sadhyas (a class of celestial beings).
    "In the form of the Vedas, you are the great Bull with hundred heads (rules) and thousand horns (precepts). You are the first creator of all, the three worlds, and the self constituted Lord of all. You are the refuge and the forbear of Siddhas (a class of demi-gods endowed with mystic powers by virtue of their very birth) and Sadhyas (a class of celestial beings.)"


    त्वंयज्ञ्स्त्वंवषट्कारस्त्वमोंकारःपरात्परः || -११७-२०
    प्रभवंनिधनंवातेनोविदुःकोभवानिति |
    20. tvam = you; yajJNaH = are the sacrificial performance; tvam = you; vaShaTkaaraH = are the sacred syllable 'Vasat' (on hearing which the Adhvaryu priest casts the oblation to a deity into the sacrificial fire); tvam = you are; omkaaraH = the mysitic syllable "OM'; paraH = and higher; paraat = than the highest; nor your origin; na bhavaan kaH iti = nor who you are in reality.
    "You are the sacrificial performance. You are the sacred syllable 'Vashat' (on hearing which the Adhvaryu priest casts the oblation to a deity into the sacrificial fire). You are the mystic syllable 'OM'. You are higher than the highest. People neither know your end nor your origin nor who you are in reality."


    दृश्यसेसर्वभूतेषुगोषुब्राह्मणेषु || -११७-२१
    दिक्षुसर्वासुगगनेपर्वतेषुनदीषु |
    21. dR^ishyase = you appear; sarvabhuuteShu = in all created beings; goShucha = in the cattle; braahmaNeShu cha = in brahmanas; sarvaasu dikShu in all quarters; gagane = in the sky; parvateShu = in mountains; nadiiShu cha = and in rivers.
    "You appear in all created beings in the cattle and in brahmanas. You exist in all quarters, in the sky, in mountains and in rivers."


    सहस्रचरणःश्रीमान्शतशीर्षःसहस्रदृक् || -११७-२२
    त्वंधारयसिभूतानिपृथिवींसपर्वताम् |
    22. sahasracharaNaH = with thousand feet; shriimaan = along with Lakshmi the goddess of wealth; shata shiirShaH = with hundred heads; sahasra dR^ik = and with thousand eyes; tvam dhaarayasi = you bear; pR^ithiviimcha = the earth; bhuutaani = with all its created beings; saparvataam = along with the mountains.
    "With thousand feet, with hundred heads and with thousand eyes along with Lakshmi the goddess of wealth, you bear the earth with all its created beings along with its mountains."


    अन्तेपृथिव्याःसलिलेदृश्यसेत्वंमहोरगः || -११७-२३
    त्रीन्लोकान्धारयन्रामदेवगन्धर्वदानवान् |
    23. raama = O Rama!; tvam = you; dR^ishyase = appear; mahoragaH = as Sesha; a large serpent; salile = in water; ante pR^ithivyaaH = at the earth's bottom; dhaarayan = bearing; triin lokaan = the three worlds; devagandharva daanavaan = gods; Gandarvas the celestial musicians and the demons.
    "O Rama! You appear as Sesha, a large serpent in water, at the earth's bottom, bearing the three worlds, gods, Gandharvas, the celestial musicians and the demons."


    अहंतेहृदयंरामजिह्वादेवीसरस्वती || -११७-२४
    देवारोमाणिगात्रेषुब्रह्मणानिर्मिताःप्रभो |
    24. raama = O Rama!; aham = I (Brahma); te hR^idayam = am your heart; sarasvatii = Sarasvathi; devii = the goddess (of learning); jihvaa = is your tongue; prabho = O Lord!; sarvagaatreShu = In all your limbs; devaaH = the gods; nirmitaaH = have been created; brahmaNaa = by me; the Brahma; romaaNi = int eh form of hair.
    "O Rama! I (brahma) am your heart. Saraswathi, the goddess (of learning) is your tongue. O lord! The gods created by Brahma are the hair on all your limbs."


    निमेषस्तेस्मृतारात्रिरुन्मेषोदिवसस्तथा || -११७-२५
    संस्कारास्त्वभवन्वेदानैतदस्तित्वयाविना |
    25. raatriH = Night; smR^itaa = has been recognized; te nimeShaH = as the closing of your eye-lids; tathaa = and; divasaH = the day; unmeShaH = as the opening of your eye-lids; tva samskaaraaH = the correct usages of your words; vedaaH = are the Vedas; tvayaa vinaa = bereft of you; etat = this (the visible universe); naasti bhavan = does not exist.
    "Night has been recognized as the closing of your eye-lids and the day, as the opening of eye-lids. The correct usages of your words are the Vedas. Bereft of you, this visible universe does not exist."


    जगत्सर्वंशरीरंतेस्थैर्यंतेवसुधातलम् || -११७-२६
    अग्निःकोपःप्रसादस्तेसोमःश्रीवत्सलक्षणः |
    26. sarvam jagat = the entire cosmos; te shariiram = is your body; vasudhaatalam = the earth; te sthairyam = constitutes your firmness; agniH = fire; kopaH = is your anger; somaH = the moon (constitutes) te prasaadaH = your placidity; shriivatsa lakShmaNaH = you are Lord Vishnu (who bears the mark Srivatsa = a curl of white hair on his breast).
    "The entire cosmos is your body. The earth constitutes your firmness. Fire is your anger. The moon constitutes your placidity. You are Lord Vishnu (who bears the mark Srivatsa - a curl of white hair on his breast)."


    त्वयालोकास्त्रयःक्रान्ताःपुरास्वैर्विक्रमैस्त्रिभिः || -११७-२७
    महेन्द्रश्चकृतोराजाबलिंबद्ध्वासुदारुणम् |
    27. puraa = in the past; trayaH = the three; lokaaH = worlds; kraantaaH = were occupied; tvayaa = by you; svaiH tribhiH vikramaiH = in your three strides; baddhvaa = after binding; sudaaruNam = the exceptionally formidable; balim = Bali; mahendraH = and Indra; kR^itaH raajaa = was made king.
    "In the past, the three worlds were occupied by you in your three strides, after binding the exceptionally formidable Bali (the ruler of the three worlds) and Indra was made the king (by you)."


    सीतालक्ष्मीर्भवान्विष्णुर्देवःकृष्णःप्रजापतिः || -११७-२८
    वधार्थंरावणस्येहप्रविष्टोमानुषींतनुम् |
    28. siitaa = Seetha; lakShmii = is (no other than) Goddess Lakshmi (the divine consort of Lord Vishnu); bhavaan = (while) you are; viShNuH = Lord Vishnu; bhavaan = you; kR^iShNaH = are having a dark blue hue; devaH = and a shining one; prajaapatiH = you are the Lord of created beings; raavaNasya vadhaartham = for the destruction of Ravana; praviShTaH = you entered; maanuShaM tanum = a human body; iha = here (on this earth).
    "Seetha is no other than Goddess Lakshmi (the divine consort of Lord Vishnu), while you are Lord Vishnu. You are having a shining dark-blue hue. You are the Lord of created beings. For the destruction of Ravana, you entered a human body here, on this earth."


    तदिदंनस्त्वयाकार्यंकृतंधर्मभृतांवर || -११७-२९
    निहतोरावणोरामप्रहृष्टोदिवमाक्रम |
    29. raama = O Rama; vara = the foremost; dharmabhR^itaam = among the supporters of righteousness!; tat = that; idam = this; naH kaaryam = purpose of ours; kR^itam = has been fulfilled; raavaNaH = Ravana; nihataH = has been killed; aakrama = approach; divam = your divine abode; prahR^iShTaH = with a rejoice.
    "O Rama, the foremost among the supporters of righteousness! The aforesaid purpose of ours has been fulfilled. Ravana has been killed. Return to your divine abode, with a rejoice."


    अमोघंदेववीर्यंतेतेमोघाःपराक्रमाः || -११७-३०
    अमोघंदर्शनंरामअमोघस्तवसंस्तवः |
    30. deva = O Lord!; amogham = unerring; viiryam = is your valour; te = your; paraakramaaH = exploits; na moghaaH = are never in vain; raama = O Rama!; darshanam = your blessed sight; amogham = is powerful; tava samstvaH = the songs; in praise you; amoghaH = never go in vain.
    "O Lord! Unerring is your valour. Your exploits are never in vain. O Rama! Your blessed sight is powerful. The songs in praise of you never go in vain."


    अमोघास्तेभविष्यन्तिभक्तिमन्तोनराभुवि || -११७-३१
    येत्वांदेवम्ध्रुवंभक्ताःपुराणंपुरुषोत्तमम् |
    प्राप्नुवन्तिसदाकामानिहलोकेपात्र || -११७-३२
    31-32. bhuvi = On this earth; naraaH = the humans; te bhaktimantaH = with devotion towards you; bhavanti = will; amoghaaH = never be unsuccessful; ye = those who; bhaktaaH = are devoted; tvaam = to you; devam = the preimeval Lord; dhruvam = and the eternal; puraaNam = who belongs to ancient times; puruShottamam = and the Supreme person; (they); sadaa praapnuvanti = will forever attain kaamaam = their desired objects; iha loke = in this world; paratra cha = and in the next world.
    "Those humans who are full of devotion to you will never be unsuccessful on this earth. Those who are devoted to you, the primeval and the eternal lord, belonging to ancient times and the Supreme Person, will forever attain their desired objects here as well as hereafter."
    इममार्षम्स्तवंदिव्यमितिहासंपुरातनम् || -११७-३३
    येनराःकीर्तयिष्यन्तिनास्तितेषांपराभवः |
    33. paraabhavaH = Humiliation; naasti = will never be the plight; teShaam ye naraaH = of those humans; kiirtayiShyanti = who will recite; imam stavam = this hymn; divyam = divine; puraatanam = ancient; itihaasam = history; aarSham = sung by Brahma; the foremost seer.
    "Humiliation will never be the plight of those humans who will recite this hymn in a divine ancient history, sung by Brahma, the foremost seer."

  7. #7
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    Re: The Avatarahood of Sri Rama in the Valmiki Ramayana

    एतच्छ्रुत्वा शुभं वाक्यं राघवेण सुभाषितम् |
    इदं शुभतरं वाक्यं व्याजहार महेश्वरः || ६-११९-१
    1. shrutvaa = hearing; shubham = the auspicious; vaakyam = words; etat = thus; anubhaaShitam = spoken; raaghaveNa = by Rama; maheshvaraH = Lord Shiva; the supreme Lord; tataH = thereupon; vyaajahaara shubhataram vaakyam = delivered the following still more beautiful speech:
    Hearing the auspicious words thus spoken by Rama, Lord Shiva the Supreme Lord thereupon delivered the following still more beautiful speech:

    पुष्कराक्ष महाबाहो महावक्षः परन्तप |
    दिष्ट्या कृतमिदं कर्म त्वया शस्त्रभृतां वर || ६-११९-२
    2. puShkaraakSha = O lotus eyed; mahaabaaho = long armed; mahaavakShaH = broad chested; paramtapa = the annihilator of adversaries; vara = and excellent; dharma bhR^itaam = among those upholding the cause of virtue!; idam karma = this task; kR^itam = was accomplished; tvaya = by you; diShTyaa = thank heaven!.
    "O lotus-eyed, long-armed, broad-chested, annihilator of enemies and excellent among those upholding the cause of virtue! Thank heaven! You accomplished this task."



    दिष्ट्या सर्वस्य लोकस्य प्रवृद्धं दारुणं तमः |
    अपावृत्तं त्वया सङ्ख्ये राम रावणजं भयम् || ६-११९-३
    3. diShTyaa = fortunately; bhayam = has the fear; raavaNajam = born of Ravana; pravR^iddham = which increased; daruNam = the severe; tamaH = darkness; sarvasya lokasya = on the entire world; apaavR^itam = has been removed; tvayaa = by you; samkhye = on the battle-field; raama = O; Rama!
    "Fortunately has the fear born of Ravana - which increased the severe darkness on the entire world has been removed by you, on the battle-field, O Rama!"


    आश्वास्य भरतं दीनं कौसल्यां च यशस्विनीम् |
    कैकेयीं च सुमित्रां च दृष्ट्वा लक्ष्मणमातरम् || ६-११९-४
    प्राप्य राज्यमयोध्यायां नन्दयित्वा सुहृज्जनम् |
    इक्ष्वाकूणां कुले वंशं स्थापयित्वा महाबल || ६-११९-५
    इष्ट्वा तुरगमेधेन प्राप्य चानुत्तमं यशः |
    ब्राह्मणेभ्यो धनं दत्त्वा त्रिदिवं गन्तुमर्हसि || ६-११९-६
    4-6. arhasi = you are fit; gantum = to go; tridivam = to the heaven; aashvaasya = by comforting; diinam = the depressed; bharatam = Bharata; yashasviniim cha = and the illustrious; kausalyaam = Kausalya; dR^iShTyaa = and seeing; kaikeyiim = Kaikeyi; sumitraam cha = and Sumitra; lakShmaNa maataram = the mother of Lakshmana; praapya = having got; raajyam = the sovereignty; ayodhyaayaam = of Ayodhya; nandayitvaa = bringing delight; suhR^ijjanam = to your friends; sthaapayitvaa = stabilizing the back bone; ikShvaakuuNaam kule = in the race of Ikshvaku; praapya = obtaining; anuttamam = excellent; yashaH = glory; turaga medhena iShTvaa = by performing a horse-sacrifice; dattavaa = and by granting; dhanam = riches; braahmaNebhyaH = to Brahmanas; mahaabala = O Rama; endowed with a great might!
    "You are fit to go to the heaven, by comforting the depressed Bharata and the illustrious Kausalya as well as seeing Kaikeyi and Sumitra, the mother of Lakshmana having got the sovereignty of Ayodhya, bringing delight to your friends, stabilizing the back-bone in the race of Ikshvaku, getting excellent glory by performing a horse-sacrifice and by granting riches to Brahmanas."


    एष राजा विमानस्थः पिता दशरथस्तव |
    काकुत्स्थ मानुषे लोके गुरुस्तव महायशाः || ६-११९-७
    7. eShaH = this; raajaa = king; dasharathaH = Dasaratha; tava = your; pitaa = father; maanuShe loke = in this mortal world; mahaayashaaH guruH = the highly glorious and venerable person; vimaanasthaH = is seated in an aerial car; kaakutthsa = O Rama!
    "This king Dasaratha, your father in this mortal world and the highly glorious as well as the venerable person, is seated in an aerial car, O Rama!"


    इन्द्रलोकं गतः श्रीमांस्त्वया पुत्रेण तारितः |
    लक्ष्मणेन सह भ्रात्रा त्वमेनमभिवादय || ६-११९-८
    8. taaritaH = having been delivered; tvayaa = by you; putreNa = his (godly) son; shriimaan = the glorious king; gataH = obtained; indralokam = the abode of Indra the lord of celestials; tvam abhivaadaya = you offer your respectful salutation; enam = to him; bhraataa lakShmaNena saha = along with Lakshmana; your brother.
    "Having been delivered by you, his (godly) son, the glorious king obtained the abode of Indra the lord of celestials. you offer your respectful salutation to him, along with Lakshmana, your brother."


    महादेववचः श्रुत्वा काकुत्स्थः सहलक्ष्मणः |
    विमानशिखरस्थस्य प्रणाममकरोत्पितुः || ६-११९-९
    9. shrutvaa = hearing; mahaadeva vachah = the words of Shiva; raaghavaH = Rama; saha lakShmaNaH = along with lakshmana; bhraatraa = his brother; praNaamam = offered their salutation; pituH = to their father; vimaana shikharasthasya = seated on the topmost part of an aerial car.
    Hearing the words of Shiva, Rama along with Lakshmana his brother, offered their salutation to their father, seated on the topmost part of an aerial car.


    दीप्यमानं स्वयां लक्ष्म्या विरजोअम्बरधारिणम् |
    लक्ष्मणेन सह भ्रात्रा ददर्श पितरं प्रभुः || ६-११९-१०
    10. prabhuH = the lord Rama; bhraatraa lakShmaNena = along with lakshmana his brother; dadarsha = saw; pitaram = their father; diipyamaanam = who was lazing; svayaa lakShmyaa = with his own splendour; viraajo.ambara dhaariNam = and clad in brilliant garments.
    The lord Rama along with Lakshmana his brother saw their father, who was blazing with his own splendour and clad in brilliant garments.


    हर्षेण महताविष्टो विमानस्थो महीपतिः |
    प्राणैः प्रियतरं दृष्ट्वा पुत्रं दशरथस्तदा || ६-११९-११
    आरोप्याङ्कं महाबाहुर्वरासनगतः प्रभुः |
    बाहुभ्यां सम्परिष्वज्य ततो वाक्यं समाददे || ६-११९-१२
    11-12. atha = then; mahiimatiH = the king; dasharathaH = Dasartha; prabhuH = the lord; vimanasthaH = who was sitting in aerial car; varaasangataH = in an excellent seat; aaviShTaH = was filled; mahataa harSheNa = with excessive delight; dR^iShTvaa = to see; putram = his son (Rama); priyataram = who was dearer to him; praaNaiH = than life; aaropya = placing; (him_ aN^ke = in his lap; sampariShvaN^gaH = and embracing him; baahubhyaam = in his arms; tataH thereupon; samaadade = commened; vaakyam = his speech (as follows:
    Then the king Dasaratha the lord who was sitting in the aerial car, in an excellent seat, was filled with excessive delight to see his son (Rama), who was dearer to him than life. Placing him in his lap and embracing him in his arms, he thereupon commenced his speech as follows:


    न मे स्वर्गो बहुमतः संमानश्च सुरर्षिभिः |
    त्वया राम विहीनस्य सत्यं प्रतिशृणोमि ते || ६-११९-१३
    13. raama = O Rama!; vihiinasya = separated from; tvayaa = you; svargaH = the heaven; na bahumataH = is not a liking; me = to me; sammaanashcha = (nor) the respect given to me; surarShabhaiH = by the foremost of celstials; pratishR^iNomi = I am telling; te = you; satyam = the truth.
    "O Rama! Separated from you, the heaven is not a liking to me, nor the respect given to me by the foremost of celestials. I am telling you the truth."


    अद्य त्वां निहतामित्रं दृष्ट्वा संपूर्णमानसम् |
    निस्तीर्णवनवासं च प्रीतिरासीत्परा मम| ६-११९-१४
    14. adya = today; priitiaasiit = there is a great joy; mama = for me; dR^iShTvaa = for having seen; tvaam = you; nihitaamitram = by whom the enemies have been destroyed; sampuurNa maanasam = fully satisfied in your mind; vistiirNavana vaasam = and having fully gone through the period of your exile.
    "Today, there is a great joy for me, for having seen you, fully satisfied in your mind, now that your enemies have been destroyed and you have fully gone through the period of exile."


    कैकेय्या यानि चोक्तानि वाक्यानि वदतां वर |
    तव प्रव्राजनार्थानि स्थितानि हृदये मम || ६-११९-१५
    15. vara = O excellent; vadataam = among the eloquent!; vaakyaani = the words; yaani = which; uktaani = were uttered; kaikeyyaa = by Kaikeyi; tava pravrajanaarthaam = with an aim to send you into exile; taani = those words; sthitaani = are (still) imprinted mama hR^idayaani = in my heart.
    "O excellent among the eloquent! The words, which were uttered by Kaikeyi, with an aim to send you into exile, are still imprinted in my heart."


    त्वां तु दृष्ट्वा कुशलिनं परिष्वज्य सलक्ष्मणम् |
    अद्य दुःखाद्विमुक्तोअस्मि नीहारादिव भास्करः || ६-११९-१६
    16. dR^iShTvaa = seeing; tvaam = you; salakShmaNam = along with Lakshmana; kushalinam = in fine fettle; pariShvajya = and hugging you; adya = today; vimuktaH asmi = I stand completely rid; duHkhaat = of sorrow; bhaaskaraH iva = even as the sun; niihaaraadiva = (is freed from) mist.
    "Seeing you in a fine fettle with Lakshmana and hugging you today, I stand completely rid of sorrow - even as the sun is freed from mist."


    तारितोअहं त्वया पुत्र सुपुत्रेण महात्मना |
    अष्टावक्रेण धर्मात्मा तारितो ब्राह्मणो यथा || ६-११९-१७
    17. mahaatmaanaa = O great-souled; putra = son!; aham = I; taaritaH = have been redeemed; tvayaa = by you; suputreNa = my worthy son!; kaholaH braahmaNo yathaa = even as Kahola; a brahmana; dharmaatmaa = who was virtuous; aShTaavakreNa = (was redeemed) by Ashtavakra.
    "O great-souled son! I have been redeemed by you, my worthy son, even as Kahola a brahmana was redeemed by Ashtavakra."


    इदानीं च विजानामि यथा सौम्य सुरेश्वरैः |
    वधार्थं रावणस्येह विहितं पुरुषोत्तमम् || ६-११९-१८
    18. saumya = O gentle one! vijaanaami = I recognize you; idaaniim cha = now; puruShottama = to be the Supreme person; yathaa vihitam = duly enjoined; iha = here; sureshvaraiH = by the rulers of gods; raavaNasya vadhaartham = for the destruction of Ravana.
    "O gently one! I recognize you now to be the Supreme person, duly enjoined here by the rulers of gods, for the destruction of Ravana.".........

    .........एतत्तदुक्तमव्यक्तमक्षरं ब्रह्मनिर्मितम् |
    देवानां हृदयं सौम्य गुह्यं रामः परन्तपः || ६-११९-३२
    32. saumya = O gentle one!; paramtapa = O the destroyer of adversaries!; raamaH = Rama; uktam = has been spoken of; avyaktam = as the unmanifest; akSharam = and the imperishable; brahma = Brahama; nirmitam tat etat = established by the Vedas; hR^idayam = te heart; devaanaam = of gods; guhyam = and the secret (of all gods).
    "O great one! O the destroyer of adversaries! Rama has been spoken of as the unmanifest and the imperishable Brahama (the absolute), established by the Vedas, the heart of gods and the secret of all gods."

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    Re: The Avatarahood of Sri Rama in the Valmiki Ramayana

    References from the Uttara Kanda are given below:

    || सर्ग ||

    हन्यमाने बले तस्मिन्पद्मनाभेन पृष्ठतः |
    माल्यवान्संनिवृत्तोऽथ वेलातिग इवार्णवः || १||
    संरक्तनयनः कोपाच्चलन्मौलिर्निशाचरः |
    पद्मनाभमिदं प्राह वचनं परुषं तदा || २||
    नारायण न जानीषे क्षत्रधर्मं सनातनम् |
    अयुद्धमनसो भग्नान्योऽस्मान्हंसि यथेतरः || ३||
    पराङ्मुखवधं पापं यः करोति सुरेश्वर |
    स हन्ता न गतः स्वर्गं लभते पुण्यकर्मणाम् || ४||
    युद्धश्रद्धाथ वा तेऽस्ति शङ्खचक्रगदाधर |
    अहं स्थितोऽस्मि पश्यामि बलं दर्शय यत्तव || ५||
    उवाच राक्षसेन्द्रं तं देवराजानुजो बली |
    युष्मत्तो भयभीतानां देवानां वै मयाभयम् |
    राक्षसोत्सादनं दत्तं तदेतदनुपाल्यते || ६||
    प्राणैरपि प्रियं कार्यं देवानां हि सदा मया |
    सोऽहं वो निहनिष्यामि रसातलगतानपि || ७||
    देवमेवं ब्रुवाणं तु रक्ताम्बुरुहलोचनम् |
    शक्त्या बिभेद सङ्क्रुद्धो राक्षसेन्द्रो ररास च || ८||
    माल्यवद्भुजनिर्मुक्ता शक्तिर्घण्टाकृतस्वना |
    हरेरुरसि बभ्राज मेघस्थेव शतह्रदा || ९||
    ततस्तामेव चोत्कृष्य शक्तिं शक्तिधरप्रियः |
    माल्यवन्तं समुद्दिश्य चिक्षेपाम्बुरुहेक्षणः || १०||
    स्कन्दोत्सृष्टेव सा शक्तिर्गोविन्दकरनिःसृता |
    काङ्क्षन्ती राक्षसं प्रायान्महोल्केवाञ्जनाचलम् || ११||
    सा तस्योरसि विस्तीर्णे हारभासावभासिते |
    अपतद्राक्षसेन्द्रस्य गिरिकूट इवाशनिः || १२||
    तया भिन्नतनुत्राणाः प्राविशद्विपुलं तमः |
    माल्यवान्पुनराश्वस्तस्तस्थौ गिरिरिवाचलः || १३||
    ततः कार्ष्णायसं शूलं कण्टकैर्बहुभिश् चितम् |
    प्रगृह्याभ्यहनद्देवं स्तनयोरन्तरे दृढम् || १४||
    तथैव रणरक्तस्तु मुष्टिना वासवानुजम् |
    ताडयित्वा धनुर्मात्रमपक्रान्तो निशाचरः || १५||
    ततोऽम्बरे महाञ्शब्दः साधु साध्विति चोत्थितः |
    आहत्य राक्षसो विष्णुं गरुडं चाप्यताडयत् || १६||
    वैनतेयस्ततः क्रुद्धः पक्षवातेन राक्षसं |
    व्यपोहद्बलवान्वायुः शुष्कपर्णचयं यथा || १७||
    द्विजेन्द्रपक्षवातेन द्रावितं दृश्य पूर्वजम् |
    सुमाली स्वबलैः सार्धं तङ्काम् अभिमुखो ययौ || १८||
    पक्षवातबलोद्धूतो माल्यवानपि राक्षसः |
    स्वबलेन समागम्य ययौ लङ्कां ह्रिया वृतः || १९||
    एवं ते राक्षसा राम हरिणा कमलेक्षणा |
    बहुशः संयुगे भग्ना हतप्रवरनायकाः || २०||
    अशक्नुवन्तस्ते विष्णुं प्रतियोद्धुं भयार्दिताः |
    त्यक्त्वा लङ्कां गता वस्तुं पातालं सहपत्नयः || २१||
    सुमालिनं समासाद्य राक्षसं रघुनन्दन |
    स्थिताः प्रख्यातवीर्यास्ते वंशे सालकटङ्कटे || २२||
    ये त्वया निहतास्ते वै पौलस्त्या नाम राक्षसाः |
    सुमाली माल्यवान्माली ये च तेषां पुरःसराः |
    सर्व एते महाभाग रावणाद्बलवत्तराः || २३||
    न चान्यो रक्षसां हन्ता सुरेष्वपि पुरञ्जय |
    ऋते नारायणं देवं शङ्खचक्रगदाधरम् || २४||
    भवान्नारायणो देवश्चतुर्बाहुः सनातनः |
    राक्षसान्हन्तुमुत्पन्नो अजेयः प्रभुरव्ययः || २५||



    CHAPTER 8 The Combat between Vishnu and Malyavan CC WHEN the army that followed him was destroyed by Padmanabha, 2 Malyavan halted in his flight, as the ocean when it reaches the shore. His eyes red with anger, his head trembling, that ranger of the night said to Padmanabha, the Supreme Purusha :- cc '0 Narayana, Thou art ignorant of the ancient tradition of warriors, since Thou, as if a stranger to their caste, dost slay 1 Primeval Lion-Refening to Vishnu's incarnation as Nrsingha. half man. half lion. · Padmanabha-The Lotus.navelled One. 395 THE RAMAYANA OF VALMIKI those who, in their terror, have retreated in the fight. That assassin who commits the sin of slaying a foe who has turned his back on him, 0 Chief of the Gods, does not attain heaven, as do the virtuous on leaving this world. Assuredly if Thou dost desire to enter into combat, Thou Who art armed with conch, discus and mace, here I stand! Manifest Thy prowess that I may witness it ! ' " Seeing Malyavan standing motionless, like unto the mountain of that name, the younger brother of the King of the Gods, in his valour, answered the foremost of the Rakshasas, saying :- cc C I have vowed to the Gods that I will de1iver them from the terror thou hast inspired, by slaying thee, I shall honour that pledge. The welfare of the Gods is dearer to me than life itself; therefore I shall destroy you all; now descend into the lowest hell ! ' " Thus did the Lord of Lords speak, He Whose eyes resembled crimson lotuses and, filled with fury, the Rakshasa, with his spear, cut open his breast. Wielded by Malyavan's arm, that weapon emitting the sound of a bell, glittered in the breast of Hari like lightning athwart a cloud. Thereafter, He Who is dear to the God Who bears the Spear 2 drawing out that lance, hurled it at Malyavan and, as formerly Skanda loosed it, that weapon, flying from the hand of Govinda, rushed on the Rakshasa like unto a great meteor striking the Anjana Mountain, and it fell on his mighty chest, that was adorned with innumer- able diamonds, as lightning strikes a rocky summit. That blow cut his mail asunder and his eyes were veiled but, recovering consciousness, he stood erect once more, like unto an im- moveable rock. Armed with an iron club with innumerable spikes, he struck the God violently in the centre of the breast and, in his martial ardour, having wounded the younger brother of Vasa va with his fist, that ranger of the night retreated a bow's length. At that moment, the cry , Excellent, Excellent' arose in the sky. "Thereafter the Rakshasa attacked Garuda, and Vainateya incensed, drove him off with the blast of his wings as a violent tempest disperses a heap of withered leaves. · The God Who bears the Spear-The God of War, Karttikeya, alIo called Skanda. 396 UTTARA KANDA CC Seeing his elder brother driven back by the blast of Garuda's wings, Suma1i, overcome with confusion, with his troops fled in the direction of Lanka. And thrust back by the violence of the wind produced by those wings, Malyavan also, joined by his forces, fled to Lanka covered with shame. cc 0 Lotus-eyed Prince, the Rakshasas having been repeatedly defeated in the battle by Hari and having lost the most valiant of their leaders, in their inability to withstand Vishnu, Who was destroying them, abandoned Lanka and went to dwell in Patala with their consorts. 0 Prince of the House of Raghu, those Rakshasas, renowned for their strength and who were the issue of the Salakatankata Race, remained under the leadership of Sumali. It was Thou Who didst destroy those warriors of the family of Poulastya named Sumali, Malyavan, Mali and their companions, who were all exceedingly resourceful and more powerful than Ravana. None other could have subdued the enemies of the Gods or have weeded out those thorns in the side of the Celestials, save Narayana, the God Who bears the conch, discus and mace. Thou art that Four-armed God, Narayana, eternal, invincible and immutable, Who came to exterminate the Rakshasas. Thou art the Father of all Beings, who, whenever righteousness declines and for love of those who take refuge in Thee, dost appear to wipe out evil-doers. cc 0 Lord of Men, I have related in detail all that concerns the origin of the Rakshasas. Learn further, 0 Prince of the Raghus, of the immeasurable power of Ravana and his sons. U For a long time, Sumali wandered about the nether regions, tormented by the fear of Vishnu, whilst the mighty God of Wealth, surrounded by his sons and grandsons, sojourned in Lanka.

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    Re: The Avatarahood of Sri Rama in the Valmiki Ramayana

    || वाल्मीकि रामायण - उत्तरकाण्ड ||
    || सर्ग ||
    ५१
    तत्र तां रजनीमुष्य गोमत्यां रघुनन्दनः |
    प्रभाते पुनरुत्थाय लक्ष्मणः प्रययौ तदा || १||
    ततोऽर्धदिवसे प्राप्ते प्रविवेश महारथः |
    अयोध्यां रत्नसम्पूर्णां हृष्टपुष्टजनावृताम् || २||
    सौमित्रिस्तु परं दैन्यं जगाम सुमहामतिः |
    रामपादौ समासाद्य वक्ष्यामि किमहं गतः || ३||
    तस्यैवं चिन्तयानस्य भवनं शशिसंनिभम् |
    राजस्य परमोदारं पुरस्तात्समदृश्यत || ४||
    राज्ञस्तु भवनद्वारि सोऽवतीर्य नरोत्तमः |
    अवान्मुखो दीनमनाः प्राविवेशानिवारितः || ५||
    स दृष्ट्वा राघवं दीनमासीनं परमासने |
    नेत्राभ्यामश्रुपूर्णाभ्यां ददर्शाग्रजमग्रतः || ६||
    जग्राह चरणौ तस्य लक्ष्मणो दीनचेतनः |
    उवाच दीनया वाचा प्राञ्जलिः सुसमाहितः || ७||
    आर्यस्याज्ञां पुरस्कृत्य विसृज्य जनकात्मजाम् |
    गङ्गातीरे यथोद्दिष्टे वाल्मीकेराश्रमे शुभे |
    पुनरस्म्यागतो वीर पादमूलमुपासितुम् || ८||
    मा शुचः पुरुषव्याघ्र कालस्य गतिरीदृशी |
    त्वद्विधा न हि शोचन्ति सत्त्ववन्तो मनस्विनः || ९||
    सर्वे क्षयान्ता निचयाः पतनान्ताः समुच्छ्रयाः |
    संयोगा विप्रयोगान्ता मरणान्तं च जीवितम् || १०||
    शक्तस्त्वमात्मनात्मानं विजेतुं मनसैव हि |
    लोकान्सर्वांश्च काकुत्स्थ किं पुनर्दुःखमीदृशम् || ११||
    नेदृशेषु विमुह्यन्ति त्वद्विधाः पुरुषर्षभाः |
    यदर्थं मैथिली त्यक्ता अपवादभयान्नृप || १२||
    स त्वं पुरुषशार्दूल धैर्येण सुसमाहितः |
    त्यजेमां दुर्बलां बुद्धिं सन्तापं मा कुरुष्व ह || १३||
    एवमुक्तस्तु काकुत्स्थो लक्ष्मणेन महात्मना |
    उवाच परया प्रीत्या सौमित्रिं मित्रवत्सलम् || १४||
    एवमेतन्नरश्रेष्ठ यथा वदसि लक्ष्मण |
    परितोषश्च मे वीर मम कार्यानुशासने || १५||
    निर्वृतिश्च कृता सौम्य सन्तापश्च निराकृतः |
    भवद्वाक्यैः सुमधुरैरनुनीतोऽस्मि लक्ष्मण || १६||


    CHAPTER 51 Vishnu is cursed by Bhrigu Taus requested by the high-souled Lakshmana, the charioteer began to relate what the ascetic had said. cc Formerly a great Sage, named Durvasa, the son of Atri, passed the rainy season in Vasishtha's hermitage. Thy supremely illustrious Sire went there himself, desirous of beholding the magnanimous family priest and he observed the great ascetic, Durvasa, bright as the sun, radiant in his own effulgence, seated by the side of Vasishtha. Those two Sages, the foremost of ascetics, saluted him with respect and bade him welcome, honouring him with a seat, fruit and roots, and water wherewith to wash his feet. Thereafter he dwelt in their company and the illustrious Rishis there present, at noon, used to recount pleasing traditions, and once during their recital, the king, with joined palms, said to the magnanimous ascetic, the son of Atri :- cc c 0 Blessed One, how long will my dynasty endure? To what age will Rama live? And my other sons, how long will they survive? How long will the sons of Rama live? Be so good as to tell me the destiny of my race, 0 Blessed Lord.' cc Hearing the words of King Dasaratha, the highly effulgent Durvasa began to speak thus :- cc 'Learn, 0 King, what happened formerly during the conflict between the Devas and Asuras. The Daityas, whom the Suras threatened, took refuge with the consort of Bhrigu and she, having given them a haven, they dwelt there in safety. Seeing them thus succoured, the Chief of the Gods, enraged, with his sharp-edged discus severed the head of Bhrigu's wife. cc C Beholding the murder of his consort, Bhrigu, in his wrath, instandy cursed Vishnu, the destroyer of enemy hosts, saying :- cc, " Since in thine insensate fury, thou hast slain my spouse, who should never have died thus, thou shalt take birth in the world of men, 0 Janardana, and there thou shalt live separated from thy consort for many years. U S3S THE RAMAYANA OF VALMIKI CC C Having pronounced this curse, Bhrigu was overcome with remorse and his merits being exhausted by the malediction he had uttered, he began to propitiate that God, paying homage to the One who delights in penance and protects his devotees. Thereafter that God spoke, saying, cc For the good of the worlds, I will be subject to thy curse." cc , This is how the illustrious Vishnu was cursed by Bhrigu in days of yore and descended on earth, becoming thy son, 0 Foremost of Monarchs. Renowned in the Three Worlds under the name of Rama, he has to undergo the dire consequences of Bhrigu's curse. He will reign in Ayodhya for a long time. Those who follow him will be happy and prosperous and, having reigned for eleven thousand years, Rama will go to Brahmaloka. Having performed many great sacrifices, distributing costly gifts, he, who may not be overcome by the most powerful beings, shall establish many dynasties and he will beget two sons by Sita.' cc Having related all concerning the past and future of his race to King Dasaratha, Durvasa fell silent, whereupon the king paid obeisance to the two magnanimous ascetics and returned to the city. cc This is what I was formerly told by the Rishi and I have kept it in my heart; none of these things could have happened otherwise. Sita's two sons will be installed in Ayodhya by Raghava, the words of a Sage never fail to be fulfilled. It being so, do not grieve either for Sita or for Rama, 0 Son of Raghu. Take courage, 0 Prince." Hearing this remarkable speech of the charioteer's, Lakshmana experienced unsurpassed felicity and cried out, cc Excellent! Excellent ! " Meantime while Lakshmana and the charioteer were thus conversing on the way, the sun set and they halted on the banks of the Keshini River. 53 6


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    Re: The avatAratva of Sri Rama in the Valmiki Ramayana

    pranam Sahas

    thanks a million much to read and digest, i have heard from many source that there is no direct reference in Valmiki Ramayan, that myth can be put to rest. people can be forgiven to think so if you read the available source on the internet give rise to such doubt

    एतत् इच्छामि अहम् श्रोतुम् परम् कौतूहलम् हि मे |
    महर्षे त्वम् समर्थोऽसि ज्ञातुम् एवम् विधम् नरम् || १-१-५
    5. etat aham shrotum icChaami = all this, I, to listen [from you,] wish to; me kautuuhalam param hi = my, inquisitiveness; immense, indeed; mahaa R^irSe= Oh! Great Sage - Narada; tvam = you; evam vidham naram = [about] this, kind of, man; j~nnaatum = to know of [him]; samarthaH asi = competent [mastermind,] you are.
    "All this I wish to listen from you, oh! Great Sage, as you are a mastermind to know this kind of man, and indeed my inquisitiveness is immense..." Thus Valmiki enquired with Narada. [1-1-5]
    Valmiki wanted to know about that man - a man with godly qualities. Valmiki's thinking aloud, about the qualities of his prospective hero of this epic, is the very opening questions put to an Omniscient Sage Narada. Both the sages know of Rama and his deeds. Even then Valmiki asks Narada, "who is that man with godly qualities?' If Narada tells that Rama is Vishnu Himself, there is nothing left for Valmiki to compose his epic, because there are numerous mythologies, puraaNa-s, that have already adored God Vishnu. If Narada tells that Rama is so-and-so king, again Valmiki need not attempt to author about some king, however great that king might be. As such, Valmiki wanted to know about a human being with godly attributes, because many acts of Rama, like killing Vali, testing Seetha's chastity, deserting her at the end etc. are both conducive and contradictory puzzles.

    Off course the hero of Tulsidas Ramayan in it, there is no doubt as to who that Ram is

    Jai Shree Ram
    Rig Veda list only 33 devas, they are all propitiated, worthy off our worship, all other names of gods are derivative from this 33 originals,
    Bhagvat Gita; Shree Krishna says Chapter 3.11 devan bhavayatanena te deva bhavayantu vah parasparam bhavayantah sreyah param avapsyatha Chapter 17.4 yajante sattvika devan yaksa-raksamsi rajasah pretan bhuta-ganams canye yajante tamasa janah
    The world disappears in him. He is the peaceful, the good, the one without a second.

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