#The Rāmāyaṇa Of Vālmīki

[eyeoftheheart]

A unique characteristic of Vālmīki’s Rāmāyaṇa is that it is almost universally revered in the Indian literary tradition as the veritable fons et origo of the entire genre of kāvya, “poetry,” or what we would call belles lettres: texts whose purpose, among others, is to stimulate our aesthetic sensibilities. Thus, the work is widely revered as the Ādikāvya, “The First Poem,” from which all later poetry derives, while its author is venerated as the Ādikavi, “The First Poet.”

(...)

Together with his three brothers, Bharata, Lakṣmaṇa, and Śatrughna, he (Rama) is, in fact, an incarnation of one of the supreme divinities of Hinduism, Lord Viṣṇu, who takes on various earthly forms over the long, recurring cycles of cosmic time when the righteous and righteousness (dharma) itself are imperiled at the hands of some mighty, demonic being or beings who are too powerful for even the lesser gods to resist. Thus, the warrior prince and righteous monarch Rāma is regarded as one of the principal avatāras, “incarnations,” of the Supreme Being and therefore an object of veneration, worship, and devotion for hundreds of millions of Hindus worldwide from deep antiquity to the present day. In this way, Vālmīki’s epic poem is one of the earliest sacred texts of the Vaiṣṇava tradition of Hinduism and stands at the head of all the many Hindu versions of the Rāmāyaṇa.

~ The Rāmāyaṇa Of Vālmīki: The Complete English Translation

The Ramayana can be seen as an ancient counterpart to Tolkien's The Lord of the Rings, both serving as epic tales of heroism, moral struggles, and the timeless battle between good and evil. Tolkien could be seen, in a sense, as the modern reincarnation of Valmiki.

In The Return of the King, Aragorn's return to Gondor and his coronation as king symbolize the renewal of a just and rightful order in Middle-earth. His reign ushers in an era of peace, healing, and prosperity. Similarly, Lord Rama's return to Ayodhya and coronation signify the restoration of dharma (righteousness) and cosmic order after the trials of exile and the defeat of Ravana. Rama's return to Ayodhya is celebrated every year as Diwali, the festival of lights, symbolizing the triumph of light over darkness and good over evil.

The return of the (rightful) king is a compelling and timeless motif found across cultures and eras, resonating deeply with humanity's collective psyche. It reflects the universal human yearning for a leader who embodies virtue, wisdom, and compassion. In the Ramayana, Lord Rama’s reign is called Rama Rajya, a golden era of peace and prosperity, spiritual enlightenment and harmony. His return to the throne restores not just governance but also the moral and spiritual health of Ayodhya.

[haveyoureadthisbook-poll]

[chaitanyavijnanam]

విష్ణు సహస్ర నామ తత్వ విచారణ - 919 / Vishnu Sahasranama Contemplation - 919

🌹. విష్ణు సహస్ర నామ తత్వ విచారణ - 919 / Vishnu Sahasranama Contemplation - 919 🌹 🌻 919. క్షమిణా��వరః, क्षमिणांवरः, Kṣamiṇāṃvaraḥ 🌻 ఓం క్షమిణాంవరాయ నమః | ॐ क्षमिणांवरय नमः | OM Kṣamiṇāṃvaraḥaya

క్షమావతాం యోగినాం చ పృథివ్యాదీనాం భారధారకాణాం చ శ్రేష్ఠ ఇతి క్షమిణాం వరః

క్షమ వీరికి కలదు కావున అట్టివారు క్షమిణః. అట్టి వారిలో శ్రేష్ఠుడు క్షమిణాం వరః. క్షమ కలవారిలో, యోగులలోను భారమును ధరించునవియగు పృథివి మొదలగు వానిలోను శ్రేష్ఠుడు.

'క్షమయా పృథివీసమః' ఇతి వాల్మీకివచనాత్ 'ఓర్పు విషయమున పృథివితో సమానుడు' అను వాల్మీకి వచనము ఇట ప్రమాణము.

బ్రహ్మాణ్డమఖిలం వహన్ పృతివీవ భారేణ నార్దిత ఇతి పృతివ్యా అపి వరో వా క్షమిణః శక్తః । అయం తు సర్వశక్తిమత్త్వాత్సకలాః క్రియాః కర్తుం క్షమత ఇతి వా క్షమిణాం వరః ॥

పృథివి సకల ప్రాణిజాతపు భారమును మోయుచున్నట్లే విష్ణువు సకల బ్రహ్మాండమును మోయుచున్నాడు. అయినను పృథివి దుష్టుల భారముచే పీడితురాలయినట్లు ఆతడు ఎంత భారము చేతను పీడితుడగుటలేదు. కావున విష్ణువు పృథివికంటెను శ్రేష్ఠుడు అగుచు భారధారణ సమర్థులలో శ్రేష్ఠుడు అగుచున్నాడు.

లేదా క్షమిణః అనగా శక్తులు. ఇతరులు కొన్ని కార్యములు నిర్వహించుటకు మాత్రము శక్తులుకాగా, విష్ణువు సర్వశక్తిమంతుడు అగుటచే సకల క్రియలను ఆచరించుటకును శక్తి కలిగియున్నాడు. కావున ఈతడు శక్తులగు వారందరిలో శ్రేష్ఠుడగుచున్నాడు.

సశేషం...

🌹 🌹 🌹 🌹 🌹

🌹. VISHNU SAHASRANAMA CONTEMPLATION- 919🌹 🌻 919. Kṣamiṇāṃvaraḥ 🌻 OM Kṣamiṇāṃvaraḥaya namaḥ

क्षमावतां योगिनां च पृथिव्यादीनां भारधारकाणां च श्रेष्ठ इति क्षमिणां वरः / Kṣamāvatāṃ yogināṃ ca pr‌thivyādīnāṃ bhāradhārakāṇāṃ ca śreṣṭha iti kṣamiṇāṃ varaḥ

The most eminent of those who forgive like yogis and carriers of burden like the earth etc vide 'Kṣamayā pr‌thivīsamaḥ' - 'the One equal to earth in forgiveness' mentioned by Vālmīki in Rāmāyaṇa.

ब्रह्माण्डमखिलं वहन् पृतिवीव भारेण नार्दित इति पृतिव्या अपि वरो वा क्षमिणः शक्तः । ���यं तु सर्वशक्तिमत्त्वात्सकलाः क्रियाः कर्तुं क्षमत इति वा क्षमिणां वरः ॥

Brahmāṇḍamakhilaṃ vahan pr‌tivīva bhāreṇa nārdita iti pr‌tivyā api varo vā kṣamiṇaḥ śaktaḥ, Ayaṃ tu sarvaśaktimattvātsakalāḥ kriyāḥ kartuṃ kṣamata iti vā kṣamiṇāṃ varaḥ.

Carrying the entire Brahmāṇḍa like the earth with all things on it, the Lord is not afflicted by it and so is greater than the earth in ability of carrying burden.

Kṣamiṇaḥ also stands for persons who are able. Being All powerful, the Lord is able to do all actions with superlative efficiency and hence Kṣamiṇāṃvaraḥ.

🌻 🌻 🌻 🌻 🌻

Source Sloka

अक्रूरः पेशलो दक्षो दक्षिणः क्षमिणां वरः ।

विद्वत्तमो वीतभयः पुण्यश्रवणकीर्तनः ॥ ९८ ॥

అక్రూరః పేశలో దక్షో దక్షిణః క్షమిణాం వరః ।

విద్వత్తమో వీతభయః పుణ్యశ్రవణకీర్తనః ॥ 98 ॥

Akrūraḥ peśalo dakṣo dakṣiṇaḥ kṣamiṇāṃ varaḥ,

Vidvattamo vītabhayaḥ puṇyaśravaṇakīrtanaḥ ॥ 98 ॥

Continues....

🌹 🌹 🌹 🌹🌹

[blessed1neha]

Why did Sita gave Agni Pareeksha?

It’s also a little bit of a misnomer to call it the “Agni-Parikṣa” because Rāma never actually ordered Sītā to enter fire, as many modern people (including critics of Lord Rāma’s actions) are apt to think.

When Sītā is brought before Him, Rāma, after publicly professing doubt in her character, actually says:

तद्गच्छ त्वानुजानेऽद्य यथेष्टं जनकात्मजे | एता दश दिशो भद्रे कार्यमस्ति न मे त्वया || ६-११५-१८

"O Seetha! That is why, I am permitting you now. Go wherever you like. All these ten directions are open to you, my dear lady! There is no work to be done to me, by you." (Vālmīki-Rāmāyaṇa 6.115.18)

It is important to understand that Rāma, Whom the text (VR 6.117.13–16) identifies as the all-knowing Nārāyaṇa, actually had no such doubt about Sītā’s character, as His indifference to her was merely an act when in reality He was tearful at the thought of how He was about to behave towards her (VR 6.114.5).

Furthermore, while many are of the view that Rāma had to prove Sītā’s purity to the assembled witnesses, the reality is that the assembled witnesses had no such doubt either. Lakṣmaṇa was said to have become angry when Sītā asked him to prepare the pyre by which she would immolate herself (VR 6.116.20) and only acceded to her request when he divined Rāma’s hidden intention (VR 6.116.21). The others in the assembly were unable to look at Rāma (VR 6.116.22) since they, too, had only wanted to see Sītā reunited with Rāma. The assembled devas including Brahmā and Śiva also express their doubts about Rāma’s behavior (VR 6.117.6) as if He is somehow, impossibly, unaware of His own divinity.

Then when Agni presents Sītā to Rāma, he states:

नैव वा��ा न मनसा नैव बुद्ध्या न चक्षुषा | सुवृत्ता वृत्तशौण्डीर्यं न त्वामत्यचरच्छुभा || ६-११८-६ रावणेनापनीतैषा वीर्योत्सिक्तेन रक्षसा | त्वया विरहिता दीना विवशा निर्जनाद्वनात् || ६-११८-७ रुद्ध चान्तःपुरे गुप्ता त्वच्चित्ता त्वत्परायणा | रक्षिता राक्षसीभिश्च घोराभिर्घोरबुद्धिभिः || ६-११८-८ प्रलोभ्यमाना विविधं तर्ज्यमाना च मैथिली | नाचिन्तयत तद्रक्षस्त्वद्गतेनान्तरात्मना || ६-११८-९ विशुद्धभावां निष्पापां प्रतिगृह्णीष्व मैथिलीम् | न किंचिरभिधातव्या अहमाज्ञापयामि ते || ६-११८-१०

"This auspicious lady, whose character has been good, has never been unfaithful to you who are endowed with strength of character either by word or by mind or even by intellect or by her glances." "Separated from you, this miserable and helpless lady, was taken away by Ravana the demon, who was arrogant of his valour, from a lonely hermitage." "This Seetha, who was fixing her mind upon you ad looking on you as her final attainment, was detained in the gynaecium and hidden there. She was guarded by rightful female-demons with horrible intellect." "Seetha, whose mind was directed towards you, ignored that demon even though allured and frightened through various means." "Take back Seetha, who is sinless, with a pure character. She should not be told anything harsh. I hereby command you." (Vālmīki-Rāmāyaṇa 6.117.6–10)

It is then that Rāma admits that He sought only to convince the whole world of Sītā’s spotless character:

प्रत्ययार्थं तु लोकानां त्रयाणाम् सत्यसंश्रयः | उपेक्षे चापि वैदेहीं प्रविशन्तीं हुताशनम् || ६-११८-१७

"In order to convince the three worlds, I, whose refugee is truth, ignored Seetha while she was entering the fire." (Vālmīki-Rāmāyaṇa 6.118.17)

It’s important to understand that Sītā’s fidelity as a wife was only the external cause of Rāma’s behavior. What is actually being showcased here is Sītā’s one-pointed, uncompromising, and selfless devotion to Rāma even in the face of being mistreated. Devotion like this is not of an earthly nature, and indeed, the text itself states that Sītā and Rāma are not an ordinary couple, but rather Lakṣmī and Nārāyaṇa themselves:

सीता लक्ष्मीर्भवान् विष्णुर्देवः कृष्णः प्रजापतिः || ६-११७-२८ वधार्थं रावणस्येह प्रविष्टो मानुषीं तनुम् |

"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." (Vālmīki-Rāmāyaṇa 6.117.28)

Though she could have left that place and chosen anyone else as her husband (she was exhorted to do so in VR 6.115.21–23), she would have none of it as she only accepted Rāma as her Lord.

The same sort of exclusive dependence on her Lord was also on display when, during Rāvaṇa’s torments, she frankly declared:

असंदेशात्तु रामस्य तपसश्चामपालनात् | न त्वां कुर्मि दशग्रीव भस्म भर्मार्ह तेजसा || ५-२२-२०

"O Ravana! Although you are suited to be burnt into ashes, not having the mandate of Rama and preserving austerity, I am not reducing you into ashes with my glory." (Vālmīki-Rāmāyaṇa 5.22.20)

When Sītā was unwilling even to free herself from Rāvaṇa’s clutches despite having the ability to do so, then what is the conclusion that the reader is meant to understand?

The conclusion is that Sītā is not an ordinary devoted wife, but a 100% fully surrendered devotee of Nārāyaṇa who would have no other Lord, who would do nothing without His sanction, whose purity was greater even than that of fire, and who saw Rāma as her final attainment (tvatparāyaṇā). The ultimate lesson, therefore, is about the glory of śaraṇāgati and the glories of one who, like Sītā, had attained it.

[triste-le-roy]

Cover to PG Lalye’s Curses and Boons in the Vālmīki Rāmāyaṇa (unknown designer/artist, 2008). (via Amazon)

[apenitentialprayer]

In January 1987 viewers in India began to tune in each Sunday morning for a Hindi serial based on the Rāmāyaṇa story. Observers estimate that over eighty million people watched the weekly broadcasts. In a land where most people do not own televisions and electricity remains in short supply, many gathered at the homes of relatives or at local tea shops to view the epic, while engineers worked overtime to supply adequate current. In some places entire villages joined together to rent a television set. It was not just that people watched the show: they became so involved in it that they were loath to see it end. Despite the fact that Doordarshan, the government-run network, had only contracted with the producer for a year's worth of episodes, the audience demanded more. In fact, sanitation workers in Jalandhar [particularly those of the castes said to be descended from Vālmīki] went on strike because the serial was due to end without depicting the events of the seventh, and final, book of the Rāmāyaṇa [in which Vālmīki plays a prominent role]. The strike spread among sanitation workers in many major centers of North India, compelling the government to sponsor the desired episodes in order to prevent a major health hazard. Quite apart from such militant enthusiasm, the manner in which viewers watched the serial was also striking. Many people responded to the image of Rāma on the television screen as if it were an icon in a temple. They bathed before watching, garlanded the set like a shrine, and considered the viewing of Rāma to be a religious experience.

Paula Richman (Many Rāmāyaṇas: The Diversity of a Narrative Tradition in South Asia, page 3) Bracketed information comes from footnote #2, on page 17

[sugata108]

Satyam Śivam Sundaram

Aum Amriteshwaryai Namah This was as an assignment for my Guru Amma, Mata Amritanandamayi, regarding Her question of what Satyam Shivam Sundaram is. 

Prayer: Ponnamma, whatever knowledge I have within me is what you have given me. May I have the capacity to share those. The earliest documented reference about Satyam Śivam Sundaram goes back to the 17th century when the great poet and bhakta Gosvāmī Tulsīdās finished his work Rāmacaritmānas, the story of Ramayana in the vernacular language of Awadhi to reach the non Sanskrit speakers as well. But this was critized by the Brahmins of Varanasi and made them to test the value of Tulsīdās composition. The Brahmins kept the manuscript of Rāmacaritmānas at the bottom of pile of all holy books in the sanctum sanctorum of the great Vishvanath temple in the night and locked all the doors. In the morning when they opened the doors, they were all dumbstruck. Rāmacaritmānas was found on top of the pile even above Vālmīki’s Rāmāyaṇa. Rāmāyaṇa and the words Satyam Śivam Sundaram were inscribed on the manuscript with the signature of Lord Śiva himself. Therefor Ramcharitmanas seems to be the flawless elucidation of truth, auspiciousness/goodness and beauty. A deeper exposition of each word is below.

SATYAM (TRUTH) 

Truth in philosophy is God in religion. All philosophies and all religions give high importance to truth. In Vedanta we can find the explanation of truth in two categories. **1- Absolute Truth – Paramārthika Satyam ** Brahman Satyam, Jagat Mithya. Brahman alone is truth, the world is a mere illusion. From the level of absolute truth, there is only God existing and nothing else. King Janaka dreamt that he was a beggar, dying out of hunger. Finally when he woke up he was only repeating, ‘is that real or is this real’. Ashtāvakra Muni then told him, that neither the dream as a beggar, nor the king in the now is real. Only that which has remained ever present in both the states is real. Truth has an independent existence. Truth has no attributes. When we say I’m Sugata, I’m a student, I’m a daughter, etc. the attributes may vary but the ‘I am’ remains unchanged. Paramārthika Satyam has the power to transform the finite individual into the infinite reality and puts an end to all of our sorrows. But when we don’t know the Truth we mistake the truth with untruth, the unreal for the real and the anātman for the Ātman. Therefor inquiry will change our perception and will make us search for, that which is eternal, unchanging and unmoving. As Mundaka Upaniṣad asserts, ‘Satyamevā Jāyate’, truth alone triumphs. It is our goal in human birth to realize our True Nature, the Absolute Truth (Sat – cit-ānanda)

2- Empirical Truth – Vyāvaharika Satyam. We shall share some aspects of vyāvaharika satyam. We can find nearly in all religions or philosophies that one of the do’s is speaking the truth and honesty in conduct. It is a seekers duty to be truthful in thought, word and deed. Speaking the truth has phenomenal effects on the individual and society. It is spreading goodness and inspires one to follow right conduct. When Sita Māta entered the agni parikśa to prove her chastity, the fire has not done any harm to her. If we are truthful, we will fulfill our given promises and words. Sage Satyavrata took the vow of speaking truth only. And in a crucial situation of saving an injured boar’s life or telling the truth to the hunter, Devi showered Her Grace and came on his tongue, letting him say, ‘That which can see cannot speak and that which speaks cannot see’. This helped him not to break his vow and save the boars life too. Hence even the Divine gives the blessings to a sincere truth-talker.

ŚIVAM 

Śivam means auspiciousness or all that is good but also has meanings such as chaitanya – consciousness, shantam – peace, suci – purity, liberation, - mokşa, pavitratā – sacredness and kalyanā – wellbeing. When we come to experience the truth we start living the truth. Satyam in our thoughts, words and actions is Śivam. Osho expresses here beautifully: ‘Truth is the center of the cyclone. But if you experience the truth, the cyclone around you becomes Śivam. It becomes Godliness.’ Śivam is chaitanya, it is the life giver. Just as light is the manifestation of electricity, similarly consciousness is our source to function. Śivam is the sakşi, it is untouched by anything. In jagrat, svapna and suşupti states it is the witness only. Hence it is also purity. As the sakşi of body, mind and intellect it cannot be impure. Śantam Śivam advaitam – consciousness is without a second and is all peace. When there is oneness, there is unity, there peace.

SUNDARAM

Truth is the experience, Śivam is the action that comes out of the experience, and beauty is the flowering of consciousness of the man who has experienced truth. We can see great beings who follow the truth, are beauty personified. Beauty lies in perfection and in the strive for perfection. We see Amma sitting for hours giving darshan, lifting stones, cooking dosas but each movement of Her is in utter beauty, perfection and seems effortless. The Ramayana says that when Lord Rama came to live in Pancavatī, each day Nature became more and more beautiful. It is indeed the presence of the Divine that gives beauty to all.  We experience similar things around Amma as well. All Her children have a special beauty and all Her abodes have an attractive feeling. Beauty creates love and love creates a beautiful feeling within. We thus become happy, peaceful, pure, soft, gentle and carrying. Seeing the child we get enchanted with the beauty of its innocence. Amma always reminds us to cultivate a child like innocent heart. It is the child who is unpolluted by any knowledge, not knowing anything; still aware of everything that surrounds him or her, with a deep wonder and a sense of mystery that cannot be explained. Thus sundaram is Śivam as well. Because Lord Śiva is also called Bholenath - the innocent one. While cultivating the heart of a child we basically take the journey to the Divine. Contemplating on Satyam Śivam Sundaram it seems like each precious word is complementing one another and is creating a virtuous cycle which gives the sādhak favorable results in his spiritual progress.

I humbly offer my words at my beloved Amma’s Lotus Feet. Amma’s Sugata Malayalam translation by: Linu Mohan

Sources: Tejomayananda, Swami, Satyam Shivam Sundaram, Central Chinmaya Mission Trust. Osho, Rajneesh, Satyam Shivam Sundaram, Talks given from 07/11/87 to 21/11/87 Prajnanananda, P. (2005). Yoga: Pathway to the Divine. Sai Towers Publishing.

[profvinodnath-blog]

MAHARISHI VALMIKI jayanti ki SHUBHKAMNAYEN : HIS CONTRIBUTION IN YOGA AND HINDU LITERATURE (valmiki jayanti, 5th oct.2017)..... ...... Maharshi Valmiki, the author of the great Indian epic Ramayana, was a Hindu sage who lived around the beginning of the first millennium B.C (according to some western historian). He is referred to as the 'adikavi', the original creator of the Hindu 'sloka' - a verse form in which most of the great epics such as Ramayana, Mahabharata, Puranas, Yoga vashishta etc. The Rāmāyaṇa, originally written (10000 Yrs before the birth of Lord Rama , a religious beleif) by Vālmīki, consists of 23,000 ślokas and 7 cantos {Kaṇḍas} including the Uttara canto {Kaṇḍa}.Rāmāyaṇa is composed of about 480,002 words, being a quarter of the length of the full text of the Mahābhārata or about four times the length of the Iliad. The Rāmāyaṇa tells the story of a prince, Rama of Ayodhya, whose wife sitais abducted by the demon-king (ravan) #YOG #ART #CULTURE #SPIRITUAL.... I DON'T KNOW WHY IN INDIA... WE RELATE RISHIS AND MAHA RISHIS TO PARTICULAR COMMUNITIES , RATHER WE SHOULD THINK THE THE WORK AND PENANCE DONE BY OUR SAGES ARE FOR WHOLE #HUMANITY AND FOR THE BENEFITS OF WHOLE UNIVERSE, EVEN THE POLITICAL PARTIES ALSO TEND TO USE THESE CARDS FOR THEIR OWN BENEFITS ... VERY SHAMEFUL TO #INDIAN #CULTURE AND DETERIORATING THE VALUES SET IN #SANATAN #PADHATI......I pray for the broader thought process for spirtualism by my fellow humans ..... OM SHIV GORAKH, ADESH ADESH !!!!!!!.