Rama Avatara Tatwam

8/13/2019 Rama Avatara Tatwam

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Sri Ramavataara Tatvam

ARANYA KANDAM

Chilukuru Venkateswarlu


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SRI RAMAVATAARA TATVAM

ARANYA KANDAM


by:

Sri Ramakrishna Tapovanam20, Race Course Road

Guindy, Chennai - 600 032Mobile : 09884708559

Email : [email protected] : www.sriramakrishnatapovanam.org


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2~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Sri Ramavataara Tatvam

SRI RAMAVATAARA TATVAM

ARANYA KANDAM


Year :2013

Typesetting by :R. Anuradha Raghuram, Hyderabad. (9441186831)


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~3

FOREWORD

Before we enter into Sri Rama Tatwam, let us examine the conditionsthat prevailed in the world in those days. Instead of depending only

on our imagination for the purpose of this discussion, we will take

into account the different, available proofs (Pramanas) on the subject.

In that process, we shall rely to a large extent on the Valmiki

Ramayanam.

Some say, Ramayanam is a fiction. Some doubt Ramas

manifestation itself. Some say that, Ramayanam is just a story of how

a great mans wife was abducted by another person; how the former

succeeded subsequently in regaining his wife and bringing her back to

himself; and how he lived with her happily thereafter.

This great epic is certainly world renowned. A great Maharishi

has written this story in Sanskrit and it became popular all over the

world. It is claimed by some that whoever reads or hears this epic will

become virtuous. But, some people contend that it is just a story that

never happened and there is no truth in it.

If Paramatma wants to descend on earth and take an avtar,

there must be sufficient and strong reasons for it. What can be such

reasons? What were the conditions that prevailed in Tretayuga? We

must examine Ramayanam, from this angle.In Krutayuga everybody conducted themselves as enjoined in

sastras. Had they conducted themselves in a different way they would

not have enjoyed all the Purusharthas. As such, dharmamoved always

on four legs.

In Tretayuga, people started acquiring arthaand vidyain unjust

ways. Therefore dharma started declining gradually and moved on

three legs. In this manner, dharma started declining one leg (or one

quarter) in eachyuga. In Krutayuga, the longevity of life of people was


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400 years. From then, the longevity started declining at the rate of

100 years in subsequentyugas. Therefore the dharmasthat prevailed

in Krutayugadiffered from those that prevailed in otheryugas.

In Krutayuga, Tapas was the most important Dharma. In

Tretayuga, gaining Aatmagnanam was the top priority. In

Dwaparayuga, performing yagnas and vedic karmas became the

priorities. In Kaliyuga, Dana, or, giving donation, has become the

superior dharma.

If we examine the smrutis, we find how the Dharmas changed

according to the changes in human beings in each yoga. In tretayuga,

gaining Aatmagnanam had become the prominent Dharma. True. But,

this does not mean that people in other yugas dd not strive for

Aatmagnanam or that people in Treta did not adopt the other

dharmas. Greater importance given to a particular aspect varied in

each Dharma. Is it so easy to gain Aatmagnanam? Unless a person

immerses in Dhyanam (Meditation) for a long time, he cannot gain

Aatmagnanam.

In tretayuga, after certain time, Rakshasas who wanted to

destroy Dharma were born. They used to kill ordinary people and eat

them. They used to trouble all beings in several ways.

They used to kill even Maharishiswho were performingyagnas

and doing tapasya. They used to kill children and harass women.

Those who were suffering at the hands of these rakshasas, used to go

to the kings for protection. Kings also fought with rakshasas and

either killed them or were themselves killed in their hands.

In those days about 80% of the land was covered under theforests. The rakshasas used to live at certain strategic points in the

forests and killed people who passed that way. Since the kings were

also killed in the hands of rakshasas some times, people became

unprotected. People could not bear the harassment and suffering

from the rakshasas. Yet, somehow theyalso resided in the forests and

were doing tapasya.

Most of the rakshasaswere enemies of devatas. So they used to

target those who were performing yagna and tapasya, because


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~5

devatasgained more strength through their tapasyaandyagnas. Since

rakshasas were moving all over the forest, tapasvis could not often

find a place of safety for their tapasya.

Inspite of their sufferings, tapasvis gathered in large numbers

and used to perform satrayagas which used to be performed for

several years. So they used to erect tapovanas (Cottages for Hermits);

resided in them with wife, children and disciples; and were teaching

Vedas to the disciples.

Anasuya, Lopamadraand many such pious women lived in such

tapovans serving their husbands who were performing yagnas and

tapasya. Many men, women and children in such tapovanas also could

not escape from the harassment of the rakshasas.

One may ask why Paramatma did not came to their rescue,

Inspite of harassment from the rakshasas? Even god does not violate

the rule set by him. AllJeevasare to experience their karma phalam.

Unless they complete their experiences they are not eligible for relief.

Kartum arhathum anyadhaa Kartum Samardaha

Parameswaraha This is a well known statement about paramatma.Paramatmacan do anything that he wants but he will not violate his

own rule by himself. Even Srutis support the same view about

Paramatma.

No one can escape from experiencing his karma phalam. Even

god cannot reduce those phalams. Sometimes the society at large

might have to undergo their karma phalams for the Karmas of an

individual. In such cases, all people suffer in proportion to their karma

phalams. Paramatmais always a witness for both the sufferer and the

tormentor. Nahi Karanam vina Karyasyotpattihi, which means

there is never a result without a cause. For Paramatmato decend on

earth, he should have sufficient reasons, such as, human sufferings,

harm to dharma, prayers from devatas and so on - which will make

him to take birth on earth. There must be a fortunate family to receive

Paramatma as their son. Their fortune must be a cumulative punya

karmaphalamof several births. Such a family will keep doing tapasya

till they accumulate so much of punya phalam, so that Paramatma

himself takes birth in their house.


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THE WORSHIP OF GOD:

Paramatma appears in whatever form the divotees worship

him - to please them. All names and forms belong to him. But,

Paramatmais essentially formless. Whenever he takes a form he will

be endowed with Prakruti (Prakruti Visistaha). Such a Paramatma

swaroopa is known as Saguna Brahma, asPrakrutiis Trigunatmakam.

People worship Paramatmawith form and name. Paramatmacan be

worshipped either by meditation or by archana. Meditation is also

known as samayacharam. Those who practice in the path of

samayacharam, they keep Paramatmain the form of NischalaJyothiin

their mind and worship. Those who follow the path of archana

worship their preferred images with flowers and fruits. Once they fix

their mind on god firmly, they can stop worshipping the images and

fix Paramatmain their mind itself. Till such time one should not stop

worshipping images. Whether the images are made of gold or mud,

thephalamis the same. Whatever the name and form the mind likes,

it can choose the same, because all names and forms belongs to him.

This is accepted even in Upanishads. In other words, Prakruti and

Purushaare inseparable like, Moon and its pleasantness, Sun and its

light.

Prakruti is the will of Paramatma. However Paramatma

doesnot do anything on his own without the help of Prakrutiwhen he

takes form. Prakrutiwill build all Brahmandams (gaint stars, worlds)

at the will of Paramatma. Even Trimoortisare created by Prakruti.

Paramatmaalone, is superior to Prakruti. In each brahmandam,

there are separate Trimoortis, Indraand other devatas. Prakrutiand

Maha Mayaare one and the same. Paramatmaalone spreads himself

in all the brahmandas. From this we can understand his greatness and

majesty. There is none equal or superior to Paramatma. All devatas,

movables and immovables are all an amsa(integral part) of

Paramatma.

Sri Ramo Lalithambika- This means, Lalithamba herself

came in the form of Rama to protect all lokas. Even Trimoortiscould

not kill the powerful rakshasaswhereasJaganmathatook the form of

Maha Kaliand killed rakshasas.


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~7

One may say that Vishnu manifested as Rama. For that matter,

Vishnuhimself was created by Prakruti. Hence thephalamone gets by

worshipping Vishnu, the same phalam he will get by worshipping

Rama. This means, all names and forms belong to Paramatma. It is

ignorance to think that a particular form is superior and another form

is inferior. In the same manner, no purana is either superior or

inferior to the other.

In Tretayuga, peoples mind was filled with fear and distress.

They were sleepless with the fear of rakshasas, and so, they could noteven worship Paramatma.

Once People develop love for god, they ignore all sense

pleasures and fix their mind on him, which paves the way towards

Aatmagnanam. That knowledge leads to Paramatma. Such an effort

and prayer of people had paved the way for Paramatma to take the

form of Ramaand decend on earth.

The Lord took birth as Sri Rama in human form to re-establish

dharmaand to protect sadhus. Some people feel that Ramamay be a

superior person among other people but not a god. Unless they readSri Rama Tatwam,their doubts cannot be cleared.

Some say that Rama alone is the manifestation of Paramatma.

Some say Krishnais Paramatma. Some say that Sakthihas given birth

to both of them and hence Sakthi alone is Paramatma. However a

Jnani can understand that all forms and names belongs to

Paramatma.

No one can escape from karma. Their karmaalone makes them

to talk in several ways. Even Paramatma is fastened by karmawhen

he takes human form. He who gives up arrogance, realizes easily that

karma is most powerful. Once arrogance leaves, he does not feel the

difference between him and others. That sense of sameness develops

deep devotion in him. Once devotion develops, he loves god without

passion. His selfless love leads him to pure knowledge. Pure

knowledge leads further to dispassion. Dispassion makes the man

free from desires. A desireless person starts performing actions

without desire. Desireless actions are the fruits of dispassion.

Such people lead ignorant persons also, to do virtuous karmas.

He who realizes that karma is powerful will leave his arrogance


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automatically. As long as arrogance remains, he cannot be peaceful.

Therefore one has to leave the feeling, that I am the doer. That is

why Sri Krishna said in Bhagavat Geeta as Akarmanascha

Bodhavyam Gahana Karmanogatihi. Because of pre-destined fate,

people fall under the illusion of arrogance. Hence we must all

understand that Paramatma is one. For the convenience of devotees,

he takes several names and forms. By whatever name and form we

worship, that reaches the Paramatmaonly. Whether Saivasworship

in the form of lingam or vyshnavas worship Vishnu with alldecorations, one should know that both are the amsaof Paramatma

only.

The state of such a realized person is known as yogi. Bhagavat

Geeta and many other scriptures are also teaching that one has to

worship the formless Para Brahman only. He alone is Paramatmaor

Aatmatatwam. Gender differences do not belong to the object but

belongs to the sabdam. Paramatma assumes name and form and

gender to the liking of his devotees. Therefore anyone can worship

their favourite god in any name and form of his choice.

One should realize that the worship of Sri Rama is the most

superior way of worship and is the goal of yoga sastra. Worshipping

that Parama Purusha with firm devotion is known asAradhana. There

are two ways ofAradhana.

One is worshipping his favourite god with offerings of food and

other oblations.

The second is meditating on Paramatmain his mind in the form

of a Nistchala Jyothi and enjoy that bliss. The second way is the

superior. Saaktas call it as Samayacharam. Sri Sankarachaya also

taught this type of worship in his Soundarya Lahari. Again in Saaktam,

there are two ways of worshipping which are Kaulamu and

Samayacharam.

Those who follow Kaulacharam worship Mantra Devata. They

are not image worshippers. Mantram means Sri Chakra. In that Sri

Chakra all devatas will be present except Para Brahman. Those who

follow Kaulacharam imagine Sri Devi as Para Devata and worship.

This is also known as external worship.


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~9

Yogis who follow Samayacharam worship the goddess in a

Chakra in the form of Nistchala Jyothi. Theseyogisalso do not worship

images. They are allJeevan Muktas. Though they lead a household life,

they are all detached from the world. They prefer to live in lonely

places. Their mind is always filled with Maha Maya. Whatever they

speak that becomes a mantra. All actions and movements of their

hands are all the exhibits of Mudra. [They know that Japawithout a

Mudra will not be perfect and do not give Poorna Phalam] Whatever

food they eat that will become an oblation to Paramatma. Lying androlling either side will form a Namaskara. By bending their body even

for their comfort will be considered as a worship with

Aatmaarpanam. In this manner all the actions of ayogiare considered

as a worship of Para Devata. This is the path ofyogis.

All the objects that are seen are created by Maha Prakrutionly.

Hence Trimoortisalso are the children of Maha Prakruti. That is why,

those who worship Sakthiare known asyogis. Whatever faith one may

follow or whatever image one may worship, they should have a strong

conviction that there is nothing beyond their faith. Then only theyattain Poorna Phalam. Without bakthi,jnana and viragya, no worship

will give Poorna Phalam. Excepting formless Para Brahman,all others

are created by Maha Maya (Prakruti). Hence one will not gain the

grace of ParaBrahmanunless he pleases Maha Mayaand worship for

her grace.

The incarnation of Rama:

Paramatmaout of his own will, transformed himself into Rama,

Lakshmana, Bharataand Satrughnato re-establish dharmaon earth.

With the help of Prakrutiand to enable Parama Purushato completehis mission on earth, he created Sitawith his amsa. With the help of

Sita only Rama is to continue his worldly life. The character and

behavior of Rama are the source for Smrutis. Hence we have to

explore carefully and follow how Ramabehaved on various occasions

and how he taught Sadacharams (codes of good conduct)to the people.

Unless we read again and again we may not be able to pick up the

hidden dharmas in Ramasdivine story. As we read again and again,

ananda (divine joy)overflows in our body and mind.


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Some believe that Ramacame from vaikuntamand he is Vishnu

himself. Some others say he is the incornation of Lord Siva. Some

others say he is the incornation of Sakthi. In this manner many people

attribute Rama to different forms of gods. All those people do receive

the fruits of their worship, by worshipping him according to their

faith and belief. But Ramadoes not belong to any of those sects. He is

ParaBrahmanwho came to re-establish dharmaand to give relief to

the devotees who are in distress. Nobody knows whether he is one or

more. In the same way nobody knows whether he is a Vyshnava, Saivaor a Saakta. Hence all of us have to listen to his divine story which os

as pure as the waters of Ganga.

There is a tatwam which is in the form of Pranavam,

Srimantham, AkhandaJyothi, super human, all pervading. That Para

tatwamis Nirgunam,Adwiteeyam, without birth and death, formless

and lives in all creatures as a witness or spectator. Can we imagine his

full majesty? Is it Tatwa Sakthi? Even Upanishads cannot say his

greatness in specific words. What about us?

When he has no beginning or ending, where is the question ofbirth or death? So is it to be said as permanent? If it is not an object,

how it will be lustrous? But Upanishadsteach that it is in the form of

Jyothi. If that is the case, should we discard the teachings of

Upanishads? If we keep on discussing, numerous questions may arise.

Then how can we substantiate the correctness of any form? No doubt

it is difficult but it is not impossible, because we shall try for a solution

withAnumana Pramanam.

One may doubt whether such an eminent issue can be tried and

solved with anAnumanaPramanam? We can try to substantiate this

way, coupled withAgama, PratyakshaPramanams as well. We can alsotake the help of Upapattiwhich is the essence ofAnumana Pramanam.

Unless we decide Upapatti, we cannot satisfy our mind. What is the

reason for having anAnumanam? Let me tell you now!

Thunder and lightening create dangers. When we hear such a

danger, we raise a doubt by saying Is it true? That doubt will disturb

the mind. At that time the mind recollects an old incident - of the

striking of lightning on a creature and causing its death. On its

recollection, the doubt will increase. Why? Then the mind starts


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~11

working. In course of time, some memories come to the surface of the

mind and it leads to Pratyaksha Pramanam. Tarkam (Logic)also joins

and help in developing faith inAgamas. Slowly the experience of Sarta

Pramanam, super natural powers and their knowledge make us feel

that we are insignificant. After sometime, we slowly experience the

Bhagavat Tatwam.

At that time, One comes to know that all the objects are within

oneself, and realizes that Paramatma is in the form of Jyothi and in

that knowledge, one swims in the ocean of bliss. Ordinary people

cannot realize that Tatwam. Those who possess super natural powers

and true knowledge alone can experience that bliss. At that time such

a person becomes passionless.

He develops love for Paramatmaand thus he is protected from

the world. Such a person is not inclined to perform yagnas or to

undertake pilgrimages. He does not wait for a guru; infact the

Paramatma himself will be in search of him. He comes in a human

form before him. He teaches the Paratatwam. In his presence he

enjoys the bliss. From this, we are to understand that when the time

ripens, Paramatma himself enters into your heart and teaches. Sri

RamakrishnaParamahamsa taught he who awakens the spiritual

consciousness in you, know him as Satchitanandain human form.

From this what we learn is that nobody can know the real

tatwamof Paramatma. Even Upanishads and Vedanta are struggling

to explain the tatwam of Paramatma whether Saguna, Nirguna,

Saakaara, Niraakaaraetc. When Vedas and Upanishadsare not able to

define Paramatma, can Puranas, Srutisand Smrutistell about him? It is

not our intention to suggest that the above scriptures are useless. Thefact is, it is difficult to know the exact Bhagavat Tatwam. Then, one

may ask what is the benefit of making so much study about whom we

cannot know anything. To a certain extent, the question seems valid.

But this study provokes us to perform good acts and nishkama

karmas. However we are to know from Upanishads that even

Upanishads cannot give salvation. Because it is not a commodity

which we can buy at a particular place. Some may think that the abode

of Brahman is Vaikuntamand some others may think, it is Kailasam.


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But all these assumptions are a delusion. Since Paramatma is all

pervading, how can we fix him in Vaikuntamor Kailasam only?

The names and forms are created only for the benefit of

devotees to worship him. The devotee fixes his mind in the name and

form of his choice and worship. He assumes that Paramatmaalso lives

in a name and form like him. The devotee can offer whatever he eats

as food to his deity. This type of thinking can be continued till such

time that he can fix his mind firmly on the formless Paramatma.

Images of various gods are meant for those who are in

preliminary stage of worshipping god. Otherwise the devotion on god

will vanish from the world. The dharmasand principles explained in

Puranas have hidden meanings and their fruits are also stated in

Puranas. Depending on individuals spiritual maturity, the methods of

worshippings are specified with an ultimate aim of meditating on a

formless parameter. All dharmas stated in Puranas are in general

form and not for specific individuals. Hence, sometimes these may

appear as if they are contradicting each other. If we go deep into them,

we find that there are really no contradictions in them. Upanishadsalways dictate vidhis (duties), whereas Puranas teach them in the

form of stories. This is because, Upanishads are meant for matured

Jnanis and Maharishis whereas, Puranas are meant for common

people. Hence each can choose his own way of worshipping god.

However all ways leads to Paramatmaonly.

God is capable of taking any name and form, because all names

and forms belong to him. An actor may take any role in a drama, and

the audience will identify him by those names and forms and share his

pleasures and sorrows. In the same manner the Paramatmaalso takes

several roles in the drama of creation which are known asincarnations. People believe that Paramatma is really experiencing

the pleasure or Sorrow, like them. Butyogisknow that, all that is his

Maya.

People believe that there are upper and lower lokas. However,

Jnanissay that it is all an illusion. They say that all brahmandamsare

supported by the attraction of each other and are hanging in the

anthariksham. Infact they are all support-less. Paramatmaalone is the

support for all brahmandams. People believe that the earth is


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~13

supported byAadiseshu. This is also an illusion.Aadiseshumeans the

sesham (the remaining) after everything is destroyed in pralayam.

Hence Paramatmahimself is sesham(Aadiseshu). Only with the will of

Paramatma, all the brahmandams are hanging in the atmosphere

without any support. Scientists call it as the power of mutual

attraction (AakarshnanaSakthi).

It is said in Strutis, Smrutis and Puranas that earth is martya

lokam, which is karma bhoomi. Humans perform karmas and Jeeva

goes to other lokas to enjoy those karma phalams. After enjoyingthose karma phalams, he comes back to earth. For example, birds

leave their nest in the morning to secure food and come back to their

nest in the night.

People are to perform yagnas and satisfy devatas. In turn,

devatas fulfill all the desires of humans and keep them happy. If

people enjoy pleasures by themselves and do not keep devatashappy,

it amounts to ingratitude. Hence people are to performyagnasand eat

the remains ofyagna(yagna sesham). As the farmer cultivate the land

to develop crops to satisfy others, in the same manner people mustalso perform vedic karmaslikeyagnasand satisfy devatas. That is why

the earth is called as the place of action (Karma Bhoomi). Only those

who are born on earth can pursue the principal objects of life which

are dharma, artha, kama, moksha.

Only people living in Bharatperform the karmasas specified in

Vedas. But people living in other regions of the world may perform

some such other righteous karmas depending on the conditions

prevailing in those regions. Though their customs and food habits

may differ but devotion to the lord will be the same whether they live

in Arcticor Antarctic regions. The grace of god will shower on all ofthem equally.

Yagnas are suggested for the first three varnas viz brahmana,

kshatriya andvysyas. Though sudrasneed not perform vedic yagnas,

they get the samephalamby performing dhanya Yagnam. Strutisays

Dhanya Yagnam means donation of a small quantity of grains

cultivated by him to the poor people. This small gift of grains will

fetch him as much phalam as the other three varnas gain by

performing vedic yagnas. Even today we find in villages that farmers


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at the time of harvesting donate grains to the poor people before they

take the crop to their homes.

[The inner meaning of this yagna is to cultivate the habit of

sharing their happiness with others. By gifting a portion of their

earnings to the poor they receive hundred times more from the god]

Incarnations :

God incarnates in human form only to satisfy his devotees but

we should not mistake that he likes that form and name. Suppose adevotee worships god in the form of a varaaham (pig). God appears

before him in the form of his choice, namely varaham. That does not

mean that he likes only the form of a varaham. We must all

understand that Vishnu or Siva do not live in either Vikuntam or in

Kailasam alone, because Paramatmais all pervading. If he restricts to

live only in Vikuntam or Kailasam he cannot be a Paramatma.

However the devotee is at liberty to imagine Paramatmain any form,

at any place and in any name he likes. Paramatmawill respond to him

in the same name and form.

All the humans on earth are weaker than rakshasas. Harassing

and killing humans is the nature of rakshasas. As their atrocities

increase, dharma declines. When dharmadeclines, the sufferings of

maharishis, brahmanas, cows and other people increase. Then,

Paramatmacomes in any form to kill rakshasasand wicked people to

re-establish dharmaand to protect sadhus.

Paramatma cannot take a human form without the help of

nature. Hence to protect dharmaand sadhus, the formless Paramatma

takes a form. He leaves that form as soon as he completes the purpose

for which he took that human form. Some people are fascinated bythat form and start worshipping that form even after Paramatma

leaves the body. Devotees retain that form in their hearts and

worship.

Some may question, if that Paramatmais really Samadarsi, why

he is punishing the evil? Is it not a sin? Infact Paramatma does not

have either friendship or enemity with anyone. It may appear

outwardly as if he is punishing. For example, a doctor will do good to

all his patients but the way of his treatment will differ from the


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~15

condition of his patients. In the same way, Paramatmaacts depending

on the karma phalamof individuals. But it will appear to us as if he

showers grace on somebody and disgrace on some others. It is only an

outward appearance. If one looks at it from a spiritual angle, he

showers the same kindness on both. Though Paramatma treated

Prahalada, Hiranyakasipa (Rakshasa) and a Brahmin in different

ways, the phalam that he gives is the same for all of them. Hence,

Paramatma does not have any partisan attitude. A father expresses

equal affection for all his children. But he may threaten one, scoldanother and hug another kid depending on the situation. Though he

may appear as harsh, his love is same on them. In the same way the

treatment of Paramatma may differ, but he gives them the same

phalam. Only ignorant persons think that god is partisan to some.

Paramatma takes human form to protect sadhus and re-

establish dharma. Such manifestations are many. There are about 21

prominent incarnations. That doesnt mean others are insignificant.

Those incarnations who lived on earth for longer time are said to be

important incarnationa viz Naarasimha, Parasurama, Vamana, Rama,

Balarama, Buddha, Kalkietc. Some people add Krishnain the place ofBalarama. Some people say that the incarnation of Krishnashould not

be included in Dasavatarams.

Parasuramais said to be a descent of Paramatma, which means

he took a human form for a cause. We observe from Ramayanamthat

Parasurama was insulted by Rama. Some criticize, how god has

descended again as Rama while Parasurama manifestation was

already existing? In realty Rama did not insult Parasurama.

Parasuramasmanifestation was to punish the evil kshatriyasand he

had completed the purpose for which he came and was doing tapasya

in Mahendragiri. He came to know that Vishnuhad descended as Ramaon earth for the purpose of punishing wicked rakshasas. Hence he

went to meet Rama and to absorb the Divine effulgence of Rama. The

fight between them was only an external show created for the other

worldly people. In this manner any number of interpretations one

may give; it will confirm that Parasuramas descent was only an amsa

avataram.

Some people may express doubt that if Vishnu takes birth in

human form, who will be there in Vikuntam? Will that abode become


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vacant? This is all the thinking of ignorant people only, because

Paramatma is all pervading. Only to bless his devotees he takes a

form. In this manner he can take any number of forms as per the

needs of his devotees. When Hiranyakasipa - wanted to see him in a

pillar he appeared in a pillar at the request of Prahlada. Otherwise he

is formless and all pervading. Mercury can be split into any number of

particles, when they are brought together they again become one. In

the same manner Paramatma can split himself into any number of

forms but he alone remains in all the parts. Sometimes ignorantpeople do get this type of doubts, only to develop devotion later

towards Rama. That is why this type of illusion is created in the minds

of devotees.

oOo


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~17

Rama Tatwam

Aranya kandam

Ramaenters Dandakaranya

[This part is taken from 1st Sarga and also from Adhyatma

Ramayanam]

Story in Brief:

Rama, Sitaand Lakshmana entered Dandakaranya. There, they

saw a tapovanawhere several Sages (Munis) were performingtapasya.

Valkalaswere hung for drying, on the trees. Here and there, darbha

grass and gingili seeds could be seen. Thick smokes were emitting from

agnihotras. Animals were roaming freely without any enmity. In front

of each tapovana,kolam Designs decorated the floor, in rice powder.

Each muni is glowing with the inner splendor of the Brahman. The

echo of the chanting of Vedas could be heard all over the Tapovanas.

Each tapovanawas surrounded by several fruit-yielding trees and

kitchen gardens.

Looking at those tapovanas, Ramaremoved the strings of his bow.

Maharshis saw Rama, Sita and Lakshmana,Walking towards their

ashrams. They all went ahead, invited them and worshiped them. TheMaharshissaid, Ramayou are a king. You are the protector of dharma.

You make the people to follow the path of dharma. You punish the

cruel persons. That is why, the king is to be worshiped by all people.

The king possesses 1/4thamsaof Indra. You are eligible to enjoy all

comforts like Indra. We are all your people. Whether we live inAyodhya

or in forests, you are our king. We have all won control on our senses.

None of the internal enemies can touch us. Because of this, we do not

know what is anger and how to punish others. You are to protect us


19/109


like a mother protects the child in her womb. In this manner, all

Maharshis worshiped Ramaand offered fruits, roots and other eatables.

Ramawas happy and took their hospitality.

[Tatwam:

Mrugair Bahubhiraakeernam Ganaihi 3

This means, all the tapovanas were clean and their front side was

decorated with kolams. Many fruits and vegetable plants were grown

around each tapovana. Several animals and birds were moving freely.Tadanka sayyaachyuta naabhinaalaa Kacchin mrugeenaam

anaghaa Prasootihi These are the words of Mahakavi Kalidas. This

means, the sounds of birds keep the ears of the Maharshis pleasant

and their minds serene and pure. Though they are not attached to the

world, but they habitually raise and nourish animals and birds and

take immense joy in it. In addition to these birds and animals, even

apsarasas visit and entertain them with dance and music. They also

decorate these tapovanams with kolams. Their presence also helps

Maharshis in keeping their senses under control. This is what Valmiki

Maharshiexplained in this chapter. These Maharshis utilize the natureitself for testing their vairagyam. Maharshis normally worship the god.

Music is a part of worship. Those who worship Eshwaraalso entertain

with dance. Hence the tapasvisare not averse to music and dance. The

devotees of Vishnu and Sivaalso worship their deities with dance and

music and call it as bhajananandam. This gives them great joy]

Ramaopposes Viradha

[This part is taken from 2nd Sarga and also from Adhyatma

Ramayanam]

Story in Brief:

At sunrise Rama, Sita and Lakshmana took leave from all

Maharshis and went into the forests. On their way, they saw many

animals like bears, lions and tigers. On the way, they saw a huge demon

who ate human flesh. He was not only cruel but very ugly. He covered

his body with a wet skin of a tiger. He was taking the carcasses of several

animals on the tip of his trident. The demon said I am a rakshasa by

name, Viradha. I like human flesh and the flesh of animals. I eat the

Minis here and like their flesh. After so many days, god has sent me


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~19

three humans at a time. Before I kill and eat you all, you tell me who

you are? You are wearing Valkalas like munis. You are also moving

freely with a woman. You are also wearing weapons. Is it all not against

munidharma? I like this woman. I will eat both of you. By saying so he

pulled Sitaand kept her on his lap. Looking at her pitiable state, Rama

said Lakshmana! Sitawas born and brought up so lovingly. But now,

this rakshasahas kept her on his lap. What Kaikeyiwanted to do for

me has now happened. Still, we are only at the beginning of our stay in

forests. Kaikeyiwas not satisfied by giving the kingdom to her sonBharata. Lakshmana! What more grief a person will have, more than

seeing his wife falling into the possession of another man, the death of

his father and loosing his kingdom? Lakshmanasaid Rama! You are

the protector of all creatures. Why are you grieving like a common

man? I will kill Viradha and make him to drown in a pool of blood. In

fact I wanted to use this arrow on Bharatabut it did not happen. Now

I will use the same on Viradhaand kill him.

[Tatwam:

Pasya saumya Yasasvineem These are the words of Rama.Lakshmana! Look at this rakshasawho kept Sitawho is so famous

and pretty, on his lap. One may have a doubt why Ramais wasting

time instead of killing the rakshasa? Here Rama is telling about his

Mahatyam. Maharshiused the word Yasasvineem which tells about

the valour and splendor of Sita also. Daanaadiprabhavaa Yasaha

Here Maharshidid not used the word keerti. He has used the word

Yasas which includes fame and splendor both . Rama said that the

rakshasakept Sitaon his hip. This means that Viradha was hisdevotee

and that he wanted to leave his body through Ramas hands. This also

means that Ramaknew that Viradha was going to die in his hands.Otherwise ValmikiMaharshicould have not used that word.

Yadabhipretamasmaasu Svaraajyaharanaattathaa 18-21

These are the words of Ramawho also said Lakshmana! What

Kaikeyi wanted to happen has now happened. In this sloka, Rama

grieved like a common man. What did he mean? The purpose for which

Kaikeyihad sent him to the forests was now happening. Since he was

the well wisher of all beings, kaikeyi had sent him to forests to kill the

rakshasas. Viradhawas his first victim among those cruel rakshasas.


21/109


Since I am the well wisher of all bhootas,I will do good to them

by killing this rakshasasfor which purpose, Kaikeyihas sent me to the

forests. Lakshmana! Kaikeyi was a farsighted woman. Mama

Yekaamaa, which means that Kaikyei has sent me only to kill these

rakshasas. I can live without father and kingdom but I cannot live

without Sita. Here Rama is indicating that Sita is Mahaprakruti. She

has come in the form of Sitato help him.]

Virada abducts Ramaand Lakshmana

[This part is taken from 3rd Sarga and also from Adhyatma

Ramayanam]

Story in Brief:

Viradhasaid You tell me from where you are coming? How far

are you going? Why have you come to these forests? Rama said

Viradha! I am Rama,belonging to Ikshvaakufamily. He is my brother

Lakshmana, and she is my wife Sita. We belong to a respected royal

family. We came to live in this forest. You tell me who you are? Why

are you wandering in this forests?

Viradhasaid Rama! I am a rakshasa. My fathers name is Java,my mothers name is Satahrata. I am known as Viradha. I did a great

tapasyaand had several boons from Bhrama. Nobody can sever me,

break me or kill me. You leave this woman for me. If you go away leaving

her, I will leave both of you without killing. This is the only favor I can

do for you.

Ramasaid with fury You mean fellow! You are going to die in

my hands. I will not leave you. By saying so Ramareleased an arrow

on Viradha. It stuck in his body and started bleeding. Immediately he

kept Sitaon the ground, jumped on Ramaand Lakshmana,caught hold

of them with both his hands, put them on his shoulders and ran into

the forests. Ramasaid Lakshmana! This rakshasawants us to ride on

him. That is why he is carrying on his shoulders. However he is bound

to die in my hands. Viradha took them into the deep forests.

[Tatwam:

Tamuvaacha Raaghava 4

These are the words of Rama. Ramatold Viradha about his family

line. The syntax of the word Satyaparakramamis to be seen and studied


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~21

as Sati Aparaakramam which means Ramawill not show his valor

on virtuous people. However Viradhathought in himself that he was

going to show his valor on him. The word Hanta tells the distress of

rakshasafor telling his bad story before Rama. One may ask how such

an egoist rakshasa, can ever think like that? Since Viradha has realized

that Ramahas come only to give deliverance to him from his curse, he

was talking like this. In the presence of Paramatma,he became pure

and hence he has used the words Rajan and Ragava which also

indicates the same meaning.]Viradhas deliverance from curse

[This part is taken from 4th Sarga and also from Adhyatma

Ramayanam]

Story in Brief:

While Viradha was carrying Rama and Lakshmana on his

shoulders Sitacried loudly Oh Rakshasa! You eat me and leave Rama

and Lakshmana.

Ramasaid Lakshmana! Sitais frightened. Let us kill him without

any delay.

On hearing Ramatwisted his arm and removed it from his body.

Lakshmana cut the other arm with his sword. Since Viradhalost both

his hands, could not bare the pain and fell on ground. Rama and

Lakshmana hit him with their fists and dashed him on to the ground.

In spite of that he did not die. Ramasaid It appears he received several

boons, we cannot kill him like this with weapons. Hence you dig a pit

so that we can bury him. On hearing their words, Viradha said Oh

Rama! Now I come to know who you are. You are none other than the

son of Dasaratha. I am a Gandharva. I was lustful towards Rambhaanddid not go to serve Kubera. He was therefore angry and cursed me to

become a rakshasa. When I requested Kuberafor the deliverance from

the curse, he said When Rama, theson of Dasarathacomes and kills

you, you will get back your normal form and come to heaven. OhRama!

I will die only if you bury me under the earth according to the boons

I got from Brahma. Then, I get back my earlier form. About one and

half yojanasdistance from here, there is the ashramaof Sarabhanga

Maharshi. You go there. You will get all auspiciousness. Rama and

Lakshmanaburied him as requested by Viradha.


23/109


[Tatwam:

Hato Mahaayasaaha 13. These are the words of Viradha. He

said to Rama that he could not understood who he was. Later he

realized that they were Rama, Sitaand Lakshmana. He was supposed

to get deliverance from the curse only after his death. How did Viradha

have his old memories even before he was killed? While he was holding

SitaDevi on his hip and keeping Ramaand Lakshmanaon his shoulders

he had the touch of Paramatma. With that he became pure. By carrying

them into the forests he had the fortune of serving Parmatma. Withthat he was able to understand the Prakruti Tatwam. Though Viradha

was cruel, since he had his last rites performed in the hands of

Paramatmahe had Bhagavat kripa.]

Ramareaches Sarabhangas Ashrama


Ramayanam]

Story in Brief:

Rama, Sitaand Lakshmana went through the thick forests andreached the outskirts of Sarabhangasashram. Ramasaid Lakshmana!

I am seeing Devendrain the sky. All Devatasare following his chariot. I

am also seeing apsarasa women serving him. It is said inpuranas that

Indragoes in this chariot to receive havisfromyagnas. I will go nearer

to him and enquire about his coming here. You and Sitawait here. By

saying so Ramawent towards the ashram. Indra saw Ramacoming

towards the ashramand said Oh Maharshi! Ramais coming to talk to

me and again he said to DevatasOh Devatas! Ramais capable of doing

even impossible things. I dont want to see him now, but only after he

completes his great tasks. Let him therefore complete the divine workfor which he has descended. I will meet him after completing his

mission. Saying so, Devendra disappeared. Afterwards Rama, Sita

and Lakshmanawent to Sarabhangasashram. Maharshireceived and

worshiped him. Rama asked Maharshi! Why has Devendra come?

Maharshisaid Rama! I have completed my tapasya. Since I have won

all lokashe came to take me to Bharmalokam. Rama! I want to give

away all mypunya lokas to you. You take them. Ramasaid Maharshi!

All those punya lokas I must get myself. Now I came with my wife and


24/109

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~23

Brother to live in these forests. You show me a suitable place for me to

build an ashramand live. Maharshisaid Rama! There is an ashramof

SuteekshanaMaharshi. It is not far from here. If you go and meet him,

he will do everything for you. You stay here and see what happens for

a few moments. I am leaving this body and going to Brahmalokam.

You can see how I leave this body. After sometime Maharshiprepared

agniotra,offered oblations, and entered into the flames. After a while,

the Maharshis emaciated body was reduced to a handful of ash. His

divine body came out from the agnihotra and reached Brahmaloka.[Tatwam:

Maamesha Devasevitam 28 these are the words of

Sarabhanga Maharshi. Rama! I performed severe tapasyaand Indra

came to take me to Bhramalokam. Rama! You are Paramatma. All these

years, I fixed you in my mind and meditated on you in the form of

jyothi. Since you have come to my ashram, I wanted to see you here

before I go to Brahmaloka.

Govindarajalu commented as DevasevitamVagamyate. He

was under the impression that Maharshiwanted to reach Vaikuntamwhere there will be no deceases and old age. He might have thought

that Vaikuntam itself is paramapadam. But, our elders and puranas

tell us that those who reach Brahman will not have rebirth. Even at

the time of marriage also, it is said as Punaraavrutti Rahita Saaswata

Drahmaloka Nivaasa Siddhyartham which means thepunyaphalam

secured in this world will be enjoyed in Brahmalokam, from where

there is not subsequent births. This is also said asparamapadam. Based

on the above, it is not correct to say that Vaikuntam andparamapadam

are one and the same. Because nowhere is it said what sort of comforts

a muktaenjoys. Even a desire for comfort cannot give mukti. Nobodyhas defined where a mukta lives. Those who are ruling a loka cannot

be said as all pervading Paramatma. In other words whoever is

designated for a particular cause cannot be Paramatma. This is because,

he is under the control of Prakrutior Mahamaya. According to this

school of thought, Brahma, Vishnu and Maheshwaraare also created

by Prakruti. The formless, nirlipta, nissangaand sarvasakshi is known

as Paramatma. He, who does desireless punya Karmas, who is above

all dualities and who had vairagyam, leaves his physical body and his


25/109


jeevatma will get absorbed in Paramatmaand this only is known as

mukti. So reaching another lokaafter death and having another body

to worship another dehi is nothing but an imagination without any

base. There might be lokaslike Vaikuntam, Kailasamor Brahmalokam

and those who go there may enjoy comforts. But it is not the place of

muktiwhere there is no rebirth. It is also not correct to say that those

who reached those lokas will stay there forever. Those three lokas

might be superior lokasbut not the place of mukti.]

Ramapromises protection for Maharshis


Ramayanam]

Story in Brief:

After SarabhangaMaharshi left his physical body and reached

Brahmaloka, all Maharshis doing tapasyain those tapovanas came to

Ramaand said Oh Rama! You are firm on sathyavrata, dharmaand

obedience to your father. You are valorous, glorious and capable of

winning all the three worlds. Rama! You not only know all dharmas

but you are also devoted and protecting the dharmas. We all came foryour protection. The king who takes 1/6thof our tapo phalamand also

does not protect us will go to hell. The king who loves his people and

protects them as his own children will reach Brahmaloka.

We are all doing tapasyaand 1/6thof our tapophalamwill go to

the king. In spite of that we are all being harrassed by rakshasas. There

is no protection for old tapasvisand vanaprastas. Those rakshasaskilled

many tapasvis. You come with us do that we show you the heaps of

the Minis dead bodies. Those rakshasasare wandering freely on the

banks of river Mandakini, river Pampaand Mt. Chitrakootam,where

many tapasvisare doing tapasya. Since you have come, we have all

came to seek protection from you.

Ramasaid Oh Maharshis! You are all great tapasvis. You are to

order me and should not request. I presume that my father has sent

me to forests only to protect you from those rakshasas. We will also

live with you in these forests. We will kill all rakshasasand keep you

happy. You are going to see the valor of me and my brother. You leave

your fear and continue tapasya. We are going to the ashram of

Suteekshna Maharshiand you bless us.


26/109

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~25

[Tatwam:

Vaikhaanasaa Taapasaaha The Maharshis who met Rama

in Sarabhanga Maharshi s ashrama all belong to Vaalakhilya

sampradaya and many other sects. Each one of them are looking as

bright as Brahma. They have all fixed their minds in the path of yoga.

There are so many ways of worshiping, in the path of yoga, based on

their Karma phalams. Vaikhaanasas are all born from the nails of

prajapati.

It is defined in Sarvatantra Sidhaanta Padaartha Lakshana

Sangraham as Akrushtapachaiyushadheebhi Kurvan which

means those who eat roots that were generated naturally from earth

and perform tapasya. They are also known as vanaprastaswho are

defined as Vikhanasam Vaanakrastaha in sabda kalpa drumam

Maheswara teerdhalu has commented them as

Vikhanasamuninaa Vaikhaanasaaha which means those who

gave up gruhatashrama and doing tapasya. But they cannot be

necessarily construed as vanaprastashrama . Because some of them do

not practice agnihotra.Na Cha Tasya Cha Manusmrutichapter 6 sloka16 and 53

which means man does Karmas with desires. In course of time, all the

desires will vanish from his mind. As he starts doing satkarmas,he

develop the feeling of doing Karmas for the benefit of others. This

ultimately leads to sarva sanga parityagam and he finally becomes a

nissanga.

The same is taught in Bhagavatgeethaas Sarvabhootastamaat-

maanam Samadarshanaha. One may not achieve the entirepunya

phalams in one birth. But this will help in the coming births which will

not go waste.]

Ramameets Suteekshna Maharshi


Ramayanam]

Story in Brief:

Rama, Sitaand Laksmana took leave from Maharshiand went to

the ashramof Suteekshna Maharshi. By the time they reached, the


27/109


Maharshi was in samadhi. Ramaprostrated at his feet and said

Mahatma! I am Rama. You know all dharmas. You have the wealth of

tapasya. I came to seek your blessings.

Maharshiopened his eyes, saw Rama,embraced him and said

Rama! You are superior in the Raghu family lineage. You stand first

among the truthful people. I welcome you. My ashram has become

pure with your presence. You are our protector. I am waiting for you

since a long time. I came to know that you were living on Mt.

Chitrakootam. I have decided to go to heaven only after seeing you.

Ramasaid Maharshi! Since it is forests, it is natural that cruel

animals might me moving around. If we stay here, we may be tempted

to kill them. Such a violence may not be liked my Maharshis. Hence it is

not good for us to stay here for a long time. Rama, Sitaand Lakshmana

took the hospitality of the Maharshiand stayed for that night.

[Tatwam:

Maharshi said Oh Rama! I retained my body without going to

heaven only to see you. Those yogis who practiceyoga can retain their

body as long as they want. Krishna also said in Bhargavatgeetha as

Tasmaadyogeebhivaarjuna. A sadaka enjoys Brahmanandam in the

presence of his ista deivam. That is what Maharshisaid Before the joy

of your sight or your Darsananandam, the pleasures of heaven are

small. What we learn from this chapter is that desire less satkarmas

will give enormous satisfaction and great divine joy.]

Ramaleaves Sutheekshna MaharshiAshrama


Ramayanam]

Story in Brief:

Rama, Lakshmanaand Sitagot up before sunrise and completed

agnipooja and other daily rituals. Then, Ramawent to Sutheekshna

Maharshi and said Oh Maharshi! We are fortunate to have your

hospitality. If you permit me, we will proceed into the forests. The

Maharshis came with me are also interested in seeing other rishi

Ashrams, before the day becomes too hot. Rama did Pradakshina

namaskaramto Maharshi. Maharshisaid Oh Rama! You travel in the


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~27

root I suggested which is safe for all of you. En route you will find

beautiful gardens, lakes, fruits etc. You will also find many tapovanas

of Great Rishis on your way. They are all great tapasvisas splendorous

as Brahma. Please do not forget to visit my ashramagain. Rama agreed

for the sages words and started from the Ashram with Makshmana

and Sita and others.

[Tatwam:

Athategnim Vachanamabruvan 4This means, Rama and others got up early in the morning

completed agnipoojaand other rituals and visited the Maharishi..

These smrutis Vase... yogatastanum 100 and Japyainaiva

Uchyate 87 . These two smrutis instruct that one should get up from

the bed before sunrise and do sandhyavandhanam, agnipoojaand other

rituals. These are all supported by vedas. Except arghya pradanam,

rest all mantrasare to be recited silently; Which means, this is meant

for those who leave the house in early hours. The next question is ,

how many times should one recite Gayathri mantra? There are no

restrictions for Gayathri mantra . The sookthi reads as

Ashtaavimsatyanadhyaaye Swaadhyaaye Tu Yathechayaa Which

means that Gayathriis to be recited twenty eight times. Some people

will wake up at very early hours. People should not recite other mantras

without Gayathri. In fact all those mantras are connected to Gayathri

mantra. As such all other mantras also can be recited with Gayathri

mantra . As far as agnipooja is concerned Udite Soorye

Praatarjuhuyaat. Sruti is also instructing us in another way, which

is Anudite Soorye Praadarjuhuyaat when there is a clash of

instructions in vedas itself, doubt may arise which is to be followed? In

such cases sruti, smruti,purana, ithihasasare to be taken aspramanam.

When such clash took place in sruti, smrutiis to be taken aspramanam.

When, such doubts arise in smruti,puranas are to be taken as

pramanam . In the absence of purana , ithihasas are to be taken as

pramanam. In the absence of all the above pramanams, traditional

customs are to be followed. Traditional customs means

Sishtaachaaraha Parigraahyassruti smrutyorabhaavataha.

Which means that, when sruti, smruti, purana and ithihasasare not

suggesting anypramanam, elders words are to be taken aspramanam.


29/109


In the above context Sita, Ramaand Lakshmanafollowed as per

their family tradition which has the support of sruti. Hence they all

completed worship and other rituals before sunrise.]

Ramas vow


Ramayanam]

Story in Brief:

Rama, Sitaand Lakshmanawere walking in the forests. On their

way Sitasaid Prabhu! You know all dharmas. But, If we look deeply

into your words deeply, we find a small trace of adharma. Normally

people entangle into three types of vices to satisfy their desires. One is

speaking untruth, second is lust towards others women and the third

is harassing others without any provocation. Rama! You never uttered

an untruth so far. In future also, you will not. It is impossible for you to

have lust on others women. In future also that vice will not touch you.

I am only worried about the third. Without any prior enmity, resorting

to the killing of others seems to be a dangerous vice. To protect the

Maharshis and tapasvis you have promised that you will kill all

rakshasasin Dandakaranya. You told them that you and your brother

have entered Dandakaranyaonly to kill these rakshasas. Ever since I

heard your words, I am disturbed. After a serious thnking on this

matter, I think it is not safe for us to live in Dandakaranya. I will explain

to you why.

Dandakaranyais a thick forest. Many cruel animals roam freely.

You and your brother will not keep quiet. You will kill them. The wood

stacked near a blazing fire will also catch fire. In the same way,

Kshatriyasare known for their splendor and strength. If they are inpossession of bow and arrows, with them their strength will be

doubled. Long ago a Maharshiwas doing tapasyapeacefully. Birds and

animals also were living without any enmity. One day Indrawanted to

disturb his concentration and came in the form of a soldier and

requested him to keep his sword in the sages custody till he comes

back. From that day onwards, the Maharshi kept it on his body

wherever he went. After sometime he lost concentration on his

Tapasya. He was more conscious about the sword. Because of his

association with the weapon, he developed cruel thoughts. With that,


30/109

Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~29

his dharmastarted declining and adharmaand cruelty grew in him. As

a result he went to hell.

Weapons are also as dangerous as fire. I am telling all these things

out of love and respect towards you. Since you move in the forests

wearing bow and arrows, you may be tempted to kill rakshasasthough

you have no prior enmity with them. Hence I am afraid that we may

land in trouble from rakshasas. Kshatriyashould use his weapons only

to protect the people who seek his protection. At the moment you are

not living in Kshatriya dharmaand hence you should not developenmity with rakshasas. All the more, you have accepted a munislife,

wearing Valkalasandjatas. Hence Kshatriyadharmadoes not suit us.

Rama! A Kshatriyacannot be peaceful after wearing a weapon.

Hence you do not wear weapons till you reachAyodhya. You have

rejected kingdom and came to forests to live a munis life. This will

keep all your mothers happy. Rama! By practicing dharmayou will get

artha (wealth)and all comforts. Dharmawill provide you everything

in the world. Dharmagives shelter to all worlds. Maharshis are living

on a regulated life with limited diet only to earn dharma. Only suchpeople who live with a prescribed code of conduct alone can have

comforts. Normally women are wavering to and fro by nature, hence I

have told you all these things. It is not my intension to teach you

dharma. In fact I do not have the capacity to teach dharma. Not only

me but nobody else on earth can teach you dharma. You discuss with

your brother and do what you feel correct.

[Tatwam:

Treenyeva Raudrataa 3.

In this slokaSita speaks about the effects of evil vices. She isworried about the third vice. The teachings of ValmikiMaharshifrom

the mouth of Sita appear to be opposite to this Manusmruti

Kaamajeshu Mrutaha 46-53 but if we examine it deeply, we find,

it is not contradicting. This is because, common dharmas do not apply

to god. In fact Sitadid not teach these dharmas here to Ramabut she

has told them for the sake of all others, the common people, as Rama

does not need to be taught these Dharmas.

Mithyaavaakyam Subhadarsana 4


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These are the words of Sita. She is telling about those three vices

to the people and not to Rama. Those who do not speak lies and who

will not speak in future also, such a person will not be tempted towards

the others women also. Such people are known as a superior among

the men. This will apply for both men and women. In this manifestation,

Ramawants to teach the evil effects of these vices by practicing Dharma

himself and wants to become a model to others.

Truteeyam Prati 9-13

These are the words of Sita. Prabhu! Why are you trying to kill

rakshasaswithout any prior enmity with them? Suddenly how did you

develope this evil vice? You promised to kill rakshasasfor protecting

Maharshis. This is causing me anxiety. I do not know when and how

you will act. Though the words of Sitamight appear like timidity and

womanly hesitancy, but if we looks at its hidden meaning, we

understand that she is not timid. According to Manusmruti,

Adeergha Rahasyavit 310 which means a king should speak soft.

He should not be attracted by evil vices and evil people. This is Raja

dharma. But Ramas vow might appear against the teachings of smruti.That is why Sitahas cautioned Ramathat people should not find fault

him on this at a later date. She said she was disturbed by his vow. In

fact she was advising the people not to take such vows in haste but she

is not finding fault with Rama.

Sarvam Hi Maachirena 33-34

These are the words of SitaOh Rama! You know the real nature

of all the worlds. You be pure as long as you live in forests. The hidden

meaning of her teachings are Oh Rama! What we intended to do was

already decided by us. I have to pretend as if I am living in lanka and

you are to pretend as if you are grieving for me. You ignore my cautious

words; consult your brother Lakshmanaand do it fast. Because the

Karmaphalams of many rakshasashave ripened and they are waiting

to get killed in your hands. Then only they will attain salvation.

In this part of the story let us examine whatAdhyatma Ramayana

Sarga3 Sitasaid:

Oh Rama! The sun and moon will change their forms depending

on the place. You alone is Brahma, Vishnuand Maherswara. You are


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~31

created by Mahamaya. Which means even trimoortis are not permanent

and created by Prakruti. You alone is above Prakruti. You are the cause

and action of all activities of all worlds.

Even Bhagavatgeethachapter 13 sloka16 confirms the same.

SutheekshnaMaharshisaid Oh Rama! Though you are formless,

I am fortunate now, that I am able to see you with form. According to

the Upanishad vakyam Upaasakaanaam Kaaryaartham

Brahmanoroopa Kalpanaa which means in whatever form peoplemight meditate on you, you will appear before them in those forms.

Hence Paramatmais formless and all forms belong to him. Hence I fix

the forms of Rama, Sitaand Lakshmanain my heart permanently and

meditate. I have no more desires. What does he mean? There is no

better Anandham than having the darshanof his ishta daivam. In short

performing desireless satkarmasalone gives Divine Joy.

Bhartruhari also teaches the same as Bhnyaanaam

Nissnkamankesayaaha

Since Ramaknows the devotion of SutheekshnaMaharshihe said,

I came to see you this part of the story is again proving that meditation

is superior than the external worshiping.]

Ramareplies toSita


Ramayanam]

Story in Brief:

Ramasaid Devi! You are the daughter of kingJanaka. You know

all dharmas. Though you have cautioned me out of love, all the people

will appreciate your cautious words. You yourself told me that aKshartriya should always wear the bow and arrow to protect the people

who are in distress. Now what more can I tell you?

All the tapasvisliving in Dandakaranyaare rich in their tapasya.

They not only can protect themselves but also can protect others with

the power of their tapasya. However they all came and requested for

my protection. They are all afraid of rakshasas. They are not able to

not eat and sleep peacefully. Those rakshasas are eating the flesh of

these tapasvisand abducting their women. Hence these tapasviscame


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for my protection. Is it not a matter of shame for a Kshatriyato look at

such dejected tapasvis? That is why I asked them what do you want?

They all said:

Rama! We are harassed by rakshasas. They can change their

forms as they wish. When we worship agnithey come and pour blood

and flesh into the agnihotras. We are afraid of them and living with

fear. We are all tapasvis. You are the protector for us. With the power

of our tapasya,we ourselves can kill them. But if we curse them, we

loose the fruits of all our tapasya. Hence we are waiting patiently and

praying the god to protect us. Because of the fear of rakshasas,we are

not able to concentrate on our tapasya. Though they are killing us, we

remain as spectators. God has heard our prayers and sent you and

your brother to protect us.

Sita! When all those tapasviscame and sought my protection, I

assured them that I will kill all rakshasas. As long as I am alive I will

stand by my promise. You are aware that truth is dearer than my life.

Hence I and my brother will fight with all rakshasaseven at the cost of

our life. I consider it as my duty to protect them even if they did notrequest me like this. As such, how can I go back from my promise?

However your words are befitting the tradition of our family.

[Tatwam:

Rama understood the inner meaning of Sitas advice.

Truthfulness, non violence and protection of people in distress are the

main morals taught in this Sarga.

Paramatma hasneither friends nor enemies. One may ask, if that

is the case, why has he descended on earth? Because of this Upadesa,

three great uses become available to all people :

1. For cruel acts, bad results are bound to come. Ramawanted to

teach people this result of cruel Karmas to people.

2. God will take any amount of pain to protect his devotees.

3. Rama taught the people the discrimination between good and

evil acts.

Vasanto Viseshatasha 5-19.


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~33

Rama said Oh Sita! All those tapasvis are suffering because of

rakshasasand requested for my protection and I assured them. The

hidden meaning in this part of the story is that all those tapasvisare

observing non violence and living on fruits and roots. God always

protects those who practice such non violence even against rakshasas.

Since the rakshasasare cruel and wicked, they are to be punished. They

are not only disturbing the tapasyaof the Maharishis but also eating

their flesh. Both are evil acts. Manusmrutichapter 5 sloka45-54 also

instructs to punish such cruel people. The moral in this part of thestory is that those who live on violence and eat human flesh cannot

enter into the heaven. It also ddecreases all feeling of brotherhood

among the people.]

Ramagoes to the ashramaof Agastya


Ramayanam]

Story in Brief:

Rama, Sitaand Lakshmanatravelled across many forests. By the

time it was sunset, they heard melodious music from below a lake

they were passing by. After sometime they entered a tapovana. Those

tapasvissaw Sita, Ramaand Lakshmana; invited them to their ashram;

and worshiped them. They all requested Rama to protect them from

the cruel rakshasas. Ramaassured to protect them from the rakshasas

and lived with them for a few days. From there, they went back again

to the ashram of Sutheekshna Maharshi. Ramaasked Maharshi!I want

to visit the ashramofAgastyaMaharshi.Kindly guide me the way to

his ashrama.

Maharshisaid Rama! I myself wanted to suggest you to havethe darshanof AgastyaMaharshi. From here you have to travel four

yojanas in southern direction. Rama took permission from the

Maharshiand travelled towardsAgastyasashram.

Rama said Lakshmana! There are so many stories that reveal

the glories of Agastya Maharshi. I will tell you how he killed two

rakshasasVaatapiand Ilvala.

Lakshmana! Those two rakshasas were killing Brahmins and

tapasvisin a deceitful manner. Ilvalaused to take the form of a Brahmin


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and wait on the foot paths in the forests, waiting for Brahmins to pass

that way. The moment he found a tapasvi or a Brahmin, he used to

approache them and say I am performing sraaddhaof my parents. I

am waiting for a Bhokta. So saying, he used to take him to his house.

Vaatapiused to take the form of a deer. Ilvalawould kill that fake deer;

prepare food with the deer flesh and offer it to the Brahmin. After the

Brahmin completed taking his food, Ilvalaused to call out to his brother,

Vaatapi! You come out. On hearing Ilvalas words, Vaatapiwould take

his original form; break open the stomach of the Brahmin and comeout. After that, both the brothers used to eat away the flesh of the

Brahmin.

Lakshmana! In this manner they were cheating many tapasvis

and Brahmins. Some of them went toAgastyaMaharshifor protection

and Maharshiassured them. One day Ilvalarequested Agastya Maharshi

who was going that side, to be a Bhokta in their sraadha. As usual,

Ilvalakilled Vaatapi in deer form; prepared food with his meat and

offered it to Agastya Maharshi. The Maharshiate away all the food and

said Vaatapi! You get digested in my stomuch in this way he said three

times. Ilvaladid not know the power of Maharshiand called Vaatapi

back as usual. Maharshisaid Oh Ilvala! Where is Vaatapi? I have eaten

and digested him. Ilvala became furious and jumped on him to kill.

Maharshiburnt him to ashes with the fury of his eyes. After Rama

told this story, they both reached the ashramaof Agastyas brother.

He worshiped Rama and Lakshmana. Next morning they both reached

the ashramaofAgastyaMaharshi.

[Tatwam:

Patratatra Cha Drusyande Sankshiptaah

Kaashtaasanchayaaha Which means people used to collect drybranches of trees, but did not cut the live branches of trees to perform

agnipooja which was a daily ritual for all the three varnas. Srutiis also

instructing as Agni Mukhaavaidevaaha and Maharshis used to

follow agnipooja.Jyothitakes a prominent place in shodasopacharaas.

Why? Because Maharshis will pray god in the form of jyothi. It is

revealed in several puranas Dhyeyasasyadaa

Savitrumandalamadhyavartee Naaraayana it is believed that

Paramatmalives in the form ofjyothiand Maharshis worships him in


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~35

yagnasand also in Upasanasin the same form. But the devotees worship

in the form of images in their preliminary stages. Even lord Krishna

also said Yajnaanaam Japayajmosmi.]

Ramameets AgastyaMaharshi


Ramayanam]

Story in Brief:

Rama, Sita and Lakshmana entered the ashram of Adastya

Maharshi.Lakshmanawent inside the ashramand said to one of the

disciples as follows: Oh tapasvi! Rama the son king Dasaratha has,

along with his wife Sita, come to see the Maharshi. I am his brother

Lakshmana. The disciple went into the ashram. At that time Maharshi

was worshiping agni. The disciple said Maharshi! Rama, Sita and

Lakshmanaare waiting for your permission. Maharshisaid My son!

Ramaand Sitaneed nobodys permission to enter this ashram. They

can come and go freely as they like. They are the most worshipful

guests. I am myself waiting for their arrival. You go and bring them

immediately. The Disciple went out and invited Rama, Sita and

Lakshmana.

AgastyaMaharshi worshiped them with traditional honors. He

offered fruits and roots to eat. Maharshisaid Rama! I should worship

agni before inviting and worshiping guests. This is our tradition.

Otherwise the host will go to hell and eat his own flesh. You are the

emperor of all the worlds. You are the embodiment of dharma. It is my

fortune to have you as my guests. Rama! This is a great bow belonging

to Vishnu and was made by viswakarma . The arrows are gifted by

Brahma. This quiver and this sword were gifted by Indra. You take allthese weapons which will secure the victory to you.

[Tatwam:

Agni Priyaatidhihi these are the words ofAgastyaMaharshi.

Which means Rama! After completing agnipooja[vaisyadevam] only

the guests are to be worshiped. Otherwise the host will go to hell and

eats his own flesh. You are the most worshipful guest. The inner

meaning of this sloka is one should not violate the regulation as

instructed in sastras. The words of Maharshi are not in line of


37/109


Manusmrutichapter 3 sloka111. Now a doubt may arise which is to be

taken as pramanam. Manu has instructed for kshatriyas where as

Valmikis words apply to Paramatma. AgastyaMaharshiknows that

Ramais the manifestation of Mahavishnu. Paramatmahimself was in

front of him now. So, he can violate the Manusmrutis instructions to

worship the Paramatma before him. Bhagavaan Praaptaha Priyaa

tithihi which means Oh Rama! Though you will please all, you will

not stay here forever. You have come. I consider it as my fortune to

receive a illustrious guest like you.InAdhyatmaRamayana,in chapter 3 sloka28 also, the sameness

of Sivaand Kesava is revealed and italso indicates the greatness of Sita

Devi.]

Ramagoes to Panchavati


Ramayanam]

Story in Brief:

AgastyaMaharshi said Rama! You all came by walk and looktired. You take rest for this night. Sita is a chaste woman, born in a

royal family and, she also came with you like a shadow to share your

difficulties. Lakshmanaalso came to serve you. I wish all auspiciousness

to you.

Ramasaid Maharshi! We want to build a cottage somewhere in

these forests. You suggest me a suitable place for us to live.

AgastyaMaharshisaid Rama! From here in about two yojanas

distance there is a mountain by namePanchavati. There, you get plenty

of fruits and roots. By the side of it, the river Godhavariis flowing. Youwill have plenty of waters in it, in all seasons. You go and build an

ashramand stay till you complete your forest life. Rama! I saw your

future with the power of my tapasyaand that Panchavatiis the most

proper place for you to live. Sita will also be comfortable there.

[Tatwam:

Bhavaanapi.. Paalayishyasi 22.

These are the words ofAgastyaMaharshi. Rama! You are living

with your wife. You are capable of protecting her. Not only that; you


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~37

can protect the entire municommunity in these forests. The hidden

meaning of Maharshis words are, Oh Rama! You are a sarvasakshi. You

are a nissanga. Unless you are associated withMahaprakrutiyou cannot

protect the worlds. When your will power comes out, the creation will

start and it is also known as prakruti. Again when prakruti absorbs

back into you, the entire creation will be dissolved. Hence you are a

Parabrahmanwith form, associated with prakruti. You protect all

tapasvisfrom Kharaand other rakshasas. It is implied in his words

that the protection of dharmahas now started. He said again and againto protect the tapasvis in the forests.Why?

Maharshis worship Paramatmaday and night for the welfare of

people. It is the duty of the Paramatmato protect such tapasvis. Even

Devatas also work for the welfare of those tapasvis. Braahmanyaa

Bhaarata Raajendra Punascha braahmanaad bhaara Which

means they worship Paramatma for the welfare of all other

communities. Who else will be purer than those who work for the

welfare of others? That is why the munis, Maharshis and tapasvisstand

first among the worshipful community. That is why the Sookti

Taapasaan Paalayishyasi, is quite appropriate on this occasion

Gruheetachaapau Samaahitau 27. Which means Ramaand

others went ahead with great mental strength, to Panchavati to build

an ashram as suggested by Maharshi.

Srutvaa Maargamaseshaviddharihi Sarga3. It is said in

AdhyatmaRamayanaas Aseshavit Harihi

which means Ramawent happily from there, being fully aware

of what all the Maharshi had advised him. Since he himself is Sri

Mahavishnuhe knew that the Maharshi also knew his own intentions

and therefore, Rama went happily towards Pachavati.]

Ramareaches Panchavati


Ramayanam]

Story in Brief:

Rama, Sitaand Lakshmanawere travelling towards Panchavati.

On their way they saw a big banian tree and a huge eagle on it. Rama


39/109


and Lakshmanathought that the Eagle might be a rakshasa. They both

asked the eagle who he was. The eagle said I amJatayuvu, theking of

all eagles. I am living in these forests for over sixty thousand years. I

am the son of Aruni and Syeni. They had two sons. My elder brother

was Sampatiand I am the second son. I am a friend of your father, king

Dasaratha. I will act as your servant. This is a dangerous forest. Many

cruel animals and rakshasaswander here freely. When you both go

out, Sitawill be alone in theAshram. At that time I will take care of her

safety. You accept me as your servant.Ramaand Lakshmana felt happy to hear the name of their father

after a long time and all the more fromJatayuvu.Jatayuvualso followed

them to pachavati. On their way Jatayuvu told them several stories

about Dasaratha.

[There is not Tatwamin this chapter]

Ramabuilts ashrama


Ramayanam]

Story in Brief:

Rama, Sita and Lakshmana reached Panchavati. Rama said

Lakshmana! We have reached Panchavati as advised by Agastya

Maharshi. The place that we are going to live should be close to the

river, so that, we can have abundant water. We need sufficient

quantities of darbhagrass to worship the gods and agni. The place

should be dry and without mud so that Sitacan move around freely.

Lakshmanasaid Rama! All my life I was serving you as a devotee. I

never thought of anything on my own. Hence you show me a place and

order me to build a cottage. I will obey your orders.

Ramawas happy for his devotion and obedience. Ramashowed

a suitable place to build a cottage where the surroundings were very

beautiful. From their place, they could see elephants, tigers, deers and

other animals roaming on the slopes of the mountain. Lakshmanafell

a few trees and built a cottage. Sitaand Ramawere happy looking at it

and expressed happiness to Lakshmana. They took a bath in river

Godavari and worshiped Vastu with lotus flowers. Rama embraced

Lakshmana and said Lakshmana! You have built this cottage as I


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Aranya Kandam ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~39

dreamt in my mind. Except embracing you what better gift I can offer

you? Ramaand Sitaentered the house and Lakshmanafollowed them.

[There is not tatwam in this chapter]

Ramas advice to Lakshmana


Ramayanam]

Story in Brief:

By the time Rama, Sita and Lakshmana settled in Panchavati,

Hemantharutuentered. One day they all went to river Godhavari to

have a bath. Lakshmanasaid Rama! The season which you love most

has already come. This is the best of all seasons. Snow fall is taking

place at nights. All the animals are suffering with chillness and their

skin is becoming stiff. All the lands are yielding good crops.

Rama! Though your brother, Bharata, is living in Ayodhya he is

also doing tapasya like us. As we come to Godhavarifor a bath he must

have gone to river Sarayuby this time. Bharata is not only valorous

but also knows all dharmas and is a truthful person. He has won controlon his senses. He is obedient to elders. Normally children come to

possess the qualities of their mother but inBharatascase, it is different.

He has acquired all the qualities of our father. I fail to understand how

Kaikeyihad her cruel nature in spite of giving birth to a righteous son

like Bharataand becoming a dharmapatni for our father.

Ramasaid Lakshmana! I can understand your love for Bharata.

You can praise the virtuous qualities of Bharata and the family of

Ikshvakus. But do not blame our step mother Kaikeyi. Though I am living

in the forest my mind always thinks about Bharata. I cannot forget thesweet qualities of him. I am dreaming of the day when all of us will live

together at one place.

[Tatwam:

Samo Prahlaadanaani Cha 26-36. These are the words of

Rama. He said that the words of Bharataare affectionate, melodious

and also as palatable as a sadhuswords. The syntax is said as Priyaani

Madhuraani Hrudyaani Amrutakalpaani Manah

Prahlaadanaanicha Asyabharatesya Vaakyaani Samsmaraami we


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are to think about using the words as Hrudayamand Manas. Normally

Manas is known for its wavering nature. Hrudayam is known for its

weak or feebleness. Therefore those, whose words remove the

wavering nature of Manas, and make one focus on meditation on the

Paramatma only are known as real devotees. This is what Rama

wanted to teach us. Hence he advised Lakshmana not to blame Kaikeyi

because the manas becomes wavering and hrudyambecomes feeble

thereby.

Soorpanakhawants to marry Rama


Ramayanam]

Story in Brief:

After taking their bath Rama, Sitaand Lakshmanacame to their

ashram andwere sitting and talking. At that time, a rakshasawoman

came and saw the beauty and splendor of Rama. She went close to him

and saw him. Immediately the God of Cupid (Manmatha)possessed

her. She lost all control on herself. She was not only cruel but also ugly.

Soorpanakhasaid You have come with your wife. You are also wearing

bow, arrows and sword. At the same time you are wearing Valkalas

andjataslike a muni. This forest is full of rakshasas. Why did you come

to these forests? Tell me the truth.

Ramasaid I am the son of king Dasaratha. He is as valorous as

Devendra. I am his eldest son. People call me by the name Rama. He is

my brother Lakshmana. He came to serve me in the forests. She is my

wife Sita. She is the daughter of kingJanaka. My father has promised

to my mother to send me to the forests. As per the orders of my father

I have come to live here. You tell me who you are? Where do you live?Whose wife are you? I have not seen such a beautiful woman like you

in rakshasas. You tell me why you have came here? Soorpanakhasaid

I am a rakshasawoman. My name is Soorpanakha. I can change my

form as I wish. I possess many mysterious skills. I live alone. People

are afraid of me. I wander in all these forests as I wish. I am the sister

of Ravanawho is the king of rakshasas. He is more valorous than Indra.

He is the son of Visravasu. Kumbhakarna is also my another brother

who spends most of his life in sleep. Righteous Vibheeshanais another

Rama Avatara Tatwam

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