[Advaita-l] Reflections on Ramayana
sujal.u at gmail.com
Fri Apr 11 00:45:12 CDT 2014
Pranams Sadananad ji,
Thank for nice explanation.
Regarding BG verse, I have seen that most of translations translate 'vraja'
as 'come', but Swami Tadrupanand translates it as 'go'.
Please can you give me correct translation?
On Tue, Apr 8, 2014 at 7:08 PM, kuntimaddi sadananda <
kuntimaddisada at yahoo.com> wrote:
> PraNams - A re-run from the past on Ramanavami day.
> Reflections on Ramayan
> (Based on
> Swami Tejomayanandaji talks)
> Rama is para brahman, took the form of a human to protect those who follow
> dharma and to destroy those who take up adharma. It is the dharma that
> propels the wheel of action and results, sets it in motion with the
> beginning of the creation cycle. Rama means the one in whom everyone
> revels, since he is sat chit ananda swaruupa, the ultimate goal of every
> being. Rama also means the one who revels in everyone, as the very
> consciousness that enlivens every body, mind and intellect. Rama says there
> is no Rama without Sita and there is no Sita without Rama. This Sita-Ram is
> one expressed as two as the prakRiti and purusha or as Lakshmi-Narayana,
> and as Krishna says the lower prakRiti and higher prakRiti. Sita stands
> for emotional personality of the mind that always dwells in Rama. She is
> the embodiment of Bhakti while Rama stands for intellect that discriminates
> the right from wrong, dharma from adharma. ramo vigrahavaan dharmaH, Rama
> is the embodiment of
> dharma, says Maaricha rakshasa. As Valmiike says, Rama is maryada
> purushottama - free from all faults - nirdhosham hi param brahma, says Gita
> about parabrahma, as it is being infinite braham cannot have faults. Thus
> faultless Rama stands for jnana swaruupam. Thus Sita-Rama stand together as
> inseparable Bhakti and Knowledge.
> Shankara defines Bhakti as- swaswaruupaanusandhaanam or swaatma tatva
> anusandhanam - Bhakti is contemplation on one's own real nature or constant
> inquiry into one's own real nature as one's own real nature being jnanaa
> swaruupam. Thus Sita, standing for bhakti is devoted to pure knowledge,
> Rama. In Vaishnava tradition, it has been said only through Shree or
> Lakshmi one can reach Narayana, and hence the philosophy is called
> Shreevaishnavism. Thus Sita standing for Bhakti indicates that Bhakti is
> the essential means to reach parabrahma, as Shankara echoes - moksha
> kaarana samaagryaam bhakti reva gariiyasi - of all the paths for liberation
> Bhakti is the supreme. From Advaita point, Sita stands for the mind and
> only through the mind one has to recognize the pure consciousness that
> illumines the mind.
> Rama leaves ayodhya when conflicts arose in the city to go to aranyam,
> where there were no conflicts and which is the abode of santa purushas.
> Aranyam means ranyam na vidyate - where is no inner battle taking place,
> where there is always victory of good over bad. Rama meets many sages
> including sage Atri and Anasuya. Anasuuya means where there is no asuuya
> that involves guna dosha darshanam, that is seeing bad even in good people.
> Anasuuya is the one who can see goodness in everything or being, the
> highest good being the vision of the supreme in everyone's essence.
> Sita-Ram slowly moves to Pancavati at the recommendation of Sage Agastya
> to live there. Vati means banyan tree. The banayan tree symbolizes the
> shraddha or faith as an essential ingredient to gain any knowledge, more so
> for adhyaatmika vidya. Lakshmana, who has purified his mind by karma yoga
> by serving the Lord, gains the supreme knowledge at the feet of Rama in the
> pacavati only. Vata vRiksham is glorified in our teachings. Young
> Dakshinamurthy teaches the old sages sitting under the Vata vRiksham only.
> VaTaviTapi samiipe bhuumibhaage nishaNNam ... and chitram vaTaror mule
> vRiddhaas shiShyaas gururyuvaa.. says DakshiNamurthy sloaks.
> Pacha vati involves the full faith in five aspects required for knowledge
> to take place.
> 1. Faith in the existence of God.
> 2. Faith in the validity of the scriptures as the means of knowledge or
> 3. Faith in the Guru, the knower of the truth and what he reveals is the
> truth expounded in the scriptures.
> 4. Faith in oneself - aatma viswaasam - that I can realize in this life
> 5. Faith in the efficacy of sadhana, sadhana at karma yoga level and
> sadhana at jnaana yoga level, the later involving shravana, manana and
> Once surrendered, Rama takes care of bhakta even if there are fourteen
> thousands of obstacles that come in the form of Rakshasaas led by Khara and
> DuushaNa, disturbring peaceful mind. There are two types of surrender as
> per Vaishnava tradition - 1. Maarjaala nyaaya 2. Markataka nyaaya- roughly
> translated as kitten philosophy and the baby-monkey philosophy. In the case
> of kitten, once surrendered it becomes the responsibility of the mother cat
> to take care of its kitten. A devotee once surrendered, there is full faith
> that Lord will take care of him. In such surrender it becomes Lord's
> responsibility to take care of his devotee. In the case of baby monkey's,
> it is the responsibility of the baby monkey to hold on firmly to the
> mother's stomach, and mother just allows the baby to hold on to her while
> she jumps from one branch to the other in search of food. These two
> philosophical positions led to Vadahalai and Tengalai sects, respectively,
> Swami Tejomayanandaj beautifully describes the surrender of a devotee - a
> devotee should have one hand under the feet of the Lord and the other hand
> holding the feet of the Lord, so that devotee cannot run away from the Lord
> neither Lord can run away from the devotee. However it is the Lord
> assurance which is commonly referred to as the final teaching or charama
> sloka - that says:
> sarva dharmaan parityajya, maam ekam sharaNam vRija|
> aham tvaa sarva paapebhyaH moksha ishyaami maasucaH||
> Giving up all dharmaas completely surrender to me alone and I will give
> liberation, removing all the sins committed in the past. That requires
> complete faith - shraddhaa by establishing oneself in Pancavati.
> Hari Om!
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