एक लकड़ी ह्रदय को मानो, दुसर राम नाम पहिचानो |
राम नाम नित उर पे मारो, ब्रह्म दिखे संशय न जानो ||
- (Bramharshi Yogiraj Shri Shri 1008 Devraha Baba)
ॐमित्येकाक्षरं यस्मिन्प्रतिष्ठितं तन्नामध्येयं संस्सृति पारमिच्छोः ।"
- श्री सामवेद (SāmaVeda)
श्री सामवेद का आदेश है कि जिस (श्री राम) नाम में ॐ कार प्रतिष्ठित है ,उसी (श्री राम) नाम का ध्यान करना चाहिए ,जो संसार से पर जाना चाहते हैं ,उनके लिए |
Description of Ram Naam
1. राष्ट्र ही राम हैं और राम ही राष्ट्र हैं |
2. रा - राष्ट्र
म - मंगल ,
यानि जिससे राष्ट्र का मंगल हो वो हैं राम|
3. र - ऋग्वेद
अ - अथर्ववेद
म - मंत्र प्रधान सामवेद
अ - आहुति प्रधान यजुर्वेद
अर्थात चारों वेदों में जिनकी यशोगाथा का वर्णन है वो हैं राम |
4. रा- रावण
म - मरण ,
अर्थात जिसके हाथो रावण का मरण निश्चित हो ,वो हैं राम |
जपतः सर्वमन्त्रांश्च सर्ववेदांश्च पार्वति।
तस्मात् कोटिगुणं पुण्यं रामनाम्नैव लभ्यते॥
The divine fruits one achieves by chanting all other Mantras and all the Vedas; billions of times of that fruits one can easily obtain just by uttering RAma-nAma!!
राम नाम सदा प्रेम्णा संस्मरामि जगद्गुरूम् |
क्षणं न विस्मृतिं याति सत्यं सत्यं वचो मम् ||
- श्री आदि पुराण
श्री आदि पुराण में भगवान श्री कृष्ण कहते हैं कि मैं जगद्गुरु श्री राम नाम का निरंतर प्रेम पूर्वक स्मरण करता रहता हूँ, क्षणमात्र भी नहीं भूलता हूँ | अर्जुन मैं सत्य सत्य कहता हूँ |
सर्वेषां हरिनाम्ना वै वैभवं रामनामतः |
ज्ञातं मया विशेषेण तस्मात् श्रीनाम संजय ।।
- पद्म पुराण
लोकपितामह ब्रह्मा जी नारद जी को उपदेश दे रहे हैं कि - वत्स ! सभी भगन्नामो (श्री कृष्ण ,नारायण आदि सभी नाम ) को वैभव श्री राम नाम से हीं प्राप्त हैं । यह तत्व मैंने विशेष रुप से समझा है । अतः तुम राम नाम हीं जपो ।
श्रीरामनामामृत मंत्रबीज संजीवनी चेन्मनसि प्रविष्टा |
हालाहलं वा प्रलयानलं वा मृत्योर्मुखं वा विशतां कुतो भीः ||
- Ananda-RamayaNa ManoharkaaNDa 7.44
Meaning 7.44: The nectar of Śrī Rām Naam, the seed mantra while enters into the heart of a person, will act like Sanjivani (The hurb which gives life into dead) even if the person would have consumed the Kalkuta (Halahal-Vish) Poison or would have entered in the fire of Pralaya (cosmic dissolution) or have fallen in mouth of death, there is no doubt in his/her safety (by the bestowal of Ram Naam). That Person would have no fear anywhere.
Some people have misconception that Brahman (the supreme absolute one)is only and only formless in Vedas, so sometimes people who are not aware about the concepts of Sanatan-Vedic Dharma in depth ask why do Hindus worship Lord Sri Rama as the original personality of godhead or Brahman? 'Brahman (God) is only and only formless' is a wrong concept. Sincere followers of Vaidika-Dharma after reading this would appreaciate this truth there are two aspects of the Brahman one is unmanifest and other is manifest (with form). In unmanifest aspect, he is all pervading and in manifest aspect, he eternally possesses a divine spiritual form to reciprocate lovingly with his devotees. Both aspects of Brahman are unspeakable, unfathomable, without beginning and without parallel. Brahman is one, but he has these two aspects ― Unmanifest and manifest, and that same Brahman of Vedas is lord Sri Rama.
The supreme personality in Veda-s is known as Purusa which means God has a personal form. There are many meanings of Purusha and Purusha means with Narakriti (the one having a form like a human). As previously stated there are two aspects of that Supreme Purusa: one NirguNa (Avyakta form) and second SaguNa (Vyakta-form) having Name, form and infinite auspicious qualities (full to infinite extent). There is in fact no difference between these two aspects and these are just names of two aspects of the absolute one, the ultimate truth known as Brahman.
Avyakta-form (un-manifested form) of Lord Ram is present in all beings, and in everything thats why he is known as Vishnu. While his own personal Vyakta-form is superior over his Avyakta-form in one sense because with Vyakta-form one can reciprocate lovingly with him very easiliy.
Goswami Tulsidas Ji says in SriRamcharitmanas:
अगुन सगुन दुइ ब्रह्म सरूपा। अकथ अगाध अनादि अनूपा॥
मोरें मत बड़ नामु दुहू तें। किए जेहिं जुग िनज बस निज बूतें॥1॥
प्रौढ़ि सुजन जनि जानहिं जन की। कहउँ प्रतीति प्रीति रुचि मन की॥
एकु दारुगत देखिअ एकू। पावक सम जुग ब्रह्म बिबेकू॥2॥
उभय अगम जुग सुगम नाम तें। कहेउँ नामु बड़ ब्रह्म राम तें॥
ब्यापकु एकु ब्रह्म अबिनासी। सत चेतन घन आनँद रासी॥3॥
अस प्रभु हृदयँ अछत अबिकारी। सकल जीव जग दीन दुखारी॥
नाम निरूपन नाम जतन तें। सोउ प्रगटत जिमि मोल रतन तें॥4॥
[Shri Ramcharitmanas 1.22.1-4]
Translation: "There are two aspects of God : the one unqualified (Nirguna, means the one who is latent, and no evil qualities can touch him, He is beyond of all description of qualities) and the other qualified (the mine of all auspicious qualities). Both these aspects are unspeakable, unfathomable, without beginning and without parallel. To my mind, greater than both is the Name, that has established Its rule over both (Saguna and Nirguna) by Its might.
Friends should not take this as a bold assertion on the part of this servant; I record my minds own conviction, partiality and liking. The two aspects of Brahman (Rama) should be recognized as akin to fire: the one (viz., the Absolute) represents fire which is latent in wood; while the other (qualified Divinity) corresponds to that which is externally visible.
Though both are inaccessible by themselves, they are easily attainable through the Name (Ram/ राम) ; therefore I have called the Name 'Rama' greater than Nirguna Brahman and Saguna Brahman (Rama) both.
Even though such immutable Brahman (Nirguna aspect) is present in every heart, all beings in this world are nonetheless miserable and unhappy. Through the practice of the Name preceded by Its true appraisement, however, the same Brahma reveals Itself even as the value of a jewel is revealed by its correct knowledge."
(So here Goswami ji tells Brahm has two aspects Nirguna (Nirakar) and Saguna (Sakar) - Nirguna Brahman is latent (Nirakar - not visible, of unmanifest nature), while Saguna is the visible brahm (Sakar - having trascendental form), both are eternal, without begining, unfathomable and without parallel. )
Thus here it ends all the controversies regarding which one is supreme whether Nirguna-Brahman (the all pervading Vishnu or Vasudeva) or Saguna-Brahman (Sri Rama of Divya-Ayodhya or Bhuma-Ayodhya, having a transcedental form). For a devotee, Saguna-Brahman is always superior as devotees can easily meditate upon him, reciprocate lovingly with him, etc. While Saguna-Brahman (Sri Rama) by his presence is the source of the supreme bliss for his devotees, opposite to this his Nirguna-aspect which is all pervasive doesn't remove or reduce miseries and unhappiness of Jiva (soul). In reality, Nirguna and Saguna are two features (aspects) of the Absolute-Truth (Brahm).
Hymns of Veda-s clearly eulogizes Brahm as Purusha (supreme-personality) also having transcendental form or the personality who possesses infinite auspicious qualities.
Q. Is there any concept of Avatar-Vaad in Vedas?
Beginners or sincere learners of the science of Rama-Paratvam sometimes have this question in their mind if there would be any proof of Avatar-Vaad अवतार-वाद of Brahman (God), then the concept of incarnations could be easily validated from Veda-s?
There is not just one but many Hymns in Veda-s in support of Avatar-Vaad, singing the glory of many incarnations (e.g. Vamana, Narasimha etc) of Sri Rama. And there are clear Pramanas (proofs in support) of Avtaar-Vaad (Supreme personality manifesting himself in different ways) in Vedas. Lets see first Vedas approving Avatara-concept that God incarnates himself in different ways, so that we can fruther talk about Lord Ram in Veda-s.
एषो ह देवऽप्प्रदिशो नु सर्वाऽपूर्व्वो ह जातुऽसऽउ गर्ब्भेऽअन्तऽ॥
सऽएव जातः स जनिष्यमाणः प्प्रुत्यङ्जनास्तिष्ठ्ठति सुर्वतो मुखः॥
प्रजापतिश्चरति गर्ब्भेऽअन्तरजायमानो बहुधा व्विजायते।
तस्य योनिम्परिपश्यन्ति धीरास्त्तस्म्मिन्न्हतस्त्त्थुर्ब्भुवनानि व्विश्श्वा॥
[Yajurveda-samhita 32.4.1 and 31.19]
O Human beings! That Deva, Supreme soul who permeates this whole world from all directions, earlier manifested inside of a womb; He is the one who gives birth to all and is situated facing all directions!The Prajaapati, that Supreme soul dwells inside the womb and though unborn yet manifests in diversified ways!
So Supreme Lord manifests himself in different way. The aforementioned hymns approve the incarnation concept from Veda itself.
Supreme Purusa Shri Rama in Veda-s
1) Rig Veda:
Rig-Ved instructs us do Shri Rama-Vindan (followig Shri Ram like a wife follows her husband, worship to Sri Rama) in hymn Rig-Veda 10.111.07. This hymn also establishes and validates the original Shri-VaishaNava-Parampara which takes Rama as the original personality of god-head.
सच॑न्त॒ यदु॒षस॒ सूर्ये॑ण चि॒त्राम॑स्य के॒तवो॒ राम॑विन्दन् ।
आ यन्नक्ष॑त्रं॒ ददृ॑शे दि॒वो न पुन॑र्य॒तो नकि॑र॒द्धा नु वे॑द॥
ā yan nakṣatraṃ dadṛśe divo na punaryato nakiraddhā nu veda ||
[Rig Veda 10.111.07]
This hymn of Rig-Veda instructs all to do Rama-Vindan ( follow Sri Ram as like a wife follows her husband, worship and following to Sri Rama alone).
In Rig-Vedic hymn 10.93.14, Vedic-sage tells he has sung this Sukta in glory of Duhsheem Prithuvaan, Vena and wealthy and mighty king Rama which is suited to be heard by Devas who come on chariots pulled by horses upon our wish to fulfill our wishes.
प्र तद्दु॒शीमे॒ पृथ॑वाने वे॒ने प्र रा॒मे वो॑च॒मसु॑रे म॒घव॑त्सु।
ये यु॒क्त्वाय॒ पञ्च॑ श॒तास्म॒यु प॒था वि॒श्राव्ये॑षाम्॥
ye yuktvāya pañca śatāsmayu pathā viśrāvyeṣām ||
In Yaj~nas, I sing glory of Duḥśīma, Pṛthavāna, Vena, and the powerful Rāma which is suitable to be heard by gods who come on 500 chariots drawn by horses upon our wish to fulfill our wishes.The import of hymn is if we have to fulfill all wishes we need to sing glory of Lord Sri Rama, this way all deities (gods) would be pleased automatically. This is the original meaning of hymn of Rig-Veda 10.93.14. We need to devote and dedicate all our Karma-s (actions) and their fruits to Shri Rama.
There are many other Hymns in Rig-Veda as well as in other Vedas, some more verses are explained in the end.
प्र तद्विष्णुः स्तवते वीर्येण मृगो न भीमः कुचरो गिरिष्ठाः ।
यस्योरुषु त्रिषु विक्रमणेष्वधिक्षियन्ति भुवनानि विश्वा ।। ( ऋग्वेद १।१५४।२)
Whole universe is situated in three steps of Lord Vishnu. Whole world praises (स्तवते) the valour of Lord Maha-Vishnu (Shri Rama) as like fierce, dreadful and mighty animals (Vanara Hanumana, Angad, Sugriva, Riksha Jambavan etc) living in caves of forests praise his valor.
This Hymn cleary establishes Supremacy of Sri Rama as he is the supreme personality Maha-VishNu praised by whole world for his valor even by animals living in caves of forest.
Taittiriya-Upanishada is the main-Upanishada of Vedas, it is a Maha-Upanishada. It clearly instructs everyone to do Shri Rama worship alone as in Gita Bhagavan Shri Krishna instructs.
स य एषोऽन्तरहृदय आकाशः | तस्मिन्नयं पुरुषो मनोमयः | अमृतो हिरण्मयः |
In the space that there is in the heart, is the divine cosmic spirit Brahman (Rama), the Ved-Purusa who is realisable through knowledge, and who is immortal and effulgent. He wears Pitambara having golden color (अमृतो हिरण्मयः |).
अन्तरेण तालुके | य एष स्तन इवावलंबते | सेन्द्रयोनिः | यत्रासौ केशान्तो विवर्तते |
व्यपोह्य शीर्षकपाले | भूरित्यग्नौ प्रतितिष्ठति | भुव इति वायौ ||१|| सुवरित्यादित्ये | मह इति ब्रह्मणि |
This thing that hangs down between the palates like a teat, through it runs the path of Brahman; and reaching where the hairs part, it passes out by separating the skulls. (Passing out through that path, a man) becomes established in Fire as the Vyahriti Bhuh; he becomes established in Air as the Vyahriti Bhuvah; in the sun as the Vyahriti Suvah; in Brahman as the Vyahriti Mahah.
[ It means that Supreme personality Brahman (Rama) is there in Fire as the Vyahriti Bhuh; he is there in air as the Vyahriti Bhuvah; he is there in the sun as the Vyahriti Suvah; he is there in the Veda-s very form of the breathe of Brahman as the Vyahriti Mahah. Supreme Brahman is eulogized by the words: Bhu, Bhuvah, Suvah and Mahah etc.]
आप्नोति स्वाराज्यम् | आप्नोति मनसस्पतिम् | वाक्पतिश्चक्षुष्पतिः |
श्रोत्रपतिर्विज्ञानपतिः |एतत्ततो भवति | आकाशशरीरं ब्रह्म |
सत्यात्म प्राणारामं मन आनन्दम् | शान्तिसमृद्धममृतम् | इति प्राचीनयोग्योपास्स्व |
||२||इति षष्ठोऽनुवाकः शीक्षावल्ली तैत्तिरीयोपनिषत् ||
He himself gets independent sovereignty; he attains the lord of the mind; he becomes the ruler of speech, the ruler of eyes, the ruler of ears, the ruler of knowledge. Over and above all these he becomes like the Brahman, the Brahman which has body resembling Akasa/space/sky, That Supreme personality of godhead Rama is identified with the gross and the subtle and has truth as Its real nature, which reveals in life, under whose possession the mind is a source of bliss, which is enriched with peace and is immortal. Thus, O Pracinayogya, you worship that Rama only.
Same thing is said by Krishna in Gita 18.61-62 (and this is final conclusion of Gita by Lord Krishna) to take refuge of the Purusa (Rama) who is present in the hearts of all.
Gita 18.61: The Lord dwells in the hearts of all beings, O Arjuna, causing all beings, by His illusive power, to revolve as if mounted on a machine.
Gita 18.62: Take refuge in Him (indicative of Rama as per Swatah-PramaNa Taittriya-Upanishad) alone with your whole being, O scion of the Bharata dynasty. Through His grace you will attain the supreme Peace and the eternal Abode. (So by grace of Rama one would achieve the highest abode Saket-Loka whose partial expansions are all Vaikuntha-s, Goloka, etc.)
Atharva-Ved establishes the supreme truth ― Sri Rama is the supreme Brahman of vedas.
tasmai brahma ca brāhmāś ca cakṣuḥ prāṇaṃ prajāṃ daduḥ || Atharva-Ved 10.2.29 ||
The supreme abode of Brahman (known as Ayodhya, given in AV 10.2.31) is full of nectar. Brahman (Rama who dwells in Ayodhya) and his potency known as Braahm-shaktis (potencies of Brahman) grant him the divine sight (cakṣuḥ), long life (prāṇaṃ) and offspring, to whoever knows the city of Brahman, permeated by nectar.
puraṃ yo brahmaṇo veda yasyāḥ puruṣa ucyate ||AV 10.2.30||
One who knows that supreme abode of Brahman who is called Purusha, neither his sight nor his breathe leave before the natural decay of his body.
tasyāṃ hiraṇyayaḥ kośaḥ svargo jyotiṣāvṛtaḥ ||AV 10.2.31||
अष्टचक्रा नवद्वारा देवानां पूरयोध्या ।
तस्यां हिरण्मय: कोश: स्वर्गो ज्योतिषावृत: ॥
Ayodhya (the abode of Brahman or Ved-Purusha) is surrounded (protected) with eight chakras and there are nine gates, is the city of gods, therein resides the golden sheath i.e. Rama; He is the splendour of all spendours.
So Shri Rama (the Brahman) is the original personality of god-head as the hymn says, he is most splendorous. Thus the supreme abode of Brahman (Ved-Purusha) is Ayodhya.
tasmin yad yakṣam ātmanvat tad vai brahmavido viduḥ ||AV 10.2.32||
Men who are knower of Brahman, certainly know that supreme soul (Rama) who dwells inside that cover of bright-light (Brahm-Jyoti) having three layers (of Sat, Chit, and Ananda) and three divine supports (three manifestations of Rama ― Bharat, Lakshman, and Shatrughna) .
puraṃ hiraṇyayīṃ brahmā viveśāparājitām ||AV 10.2.33||
Brahman (Rama) enters (lives) in this divine abode (divine Ayodhya), covered with bright light with excessive brilliancy, which removes (all three fold) agony, never conquered, and compassed with glory round about.Thus, Ayodhya is the supreme abode mentioned in Vedas and one who dwells in Ayodhya i.e. Shri Rama is the original personality of god-head, the Brahman of Vedas.
अष्टचक्रा नवद्वारा देवानां पूरयोध्या तस्यां हिरण्मय: कोश: स्वर्गो लोको ज्योतिषावृत: |
यो वैतां ब्रह्मणो वेद अमृतेनावृतां पुरीं तस्मै ब्रह्म च ब्रह्मा च आयु: कीर्तिं प्रजां ददु: ||
[इति तैत्तिरीयशाखान्तर्गतारणमध्ये ]
AyodhyA the city of gods has eight circles and nine gates. Therein resides the golden sheath. It is the world of heaven. The bright light ( known as Brahm-Jyoti) has covered it. This supreme abode of Brahman i.e. Ayodhya is full of nectar. Brahman (Rama who dwells in Ayodhya) and his potency known as Braahm-shaktis (potencies of Brahman) grant him the life (immortality), fame and offspring, to whoever knows the city of Brahman, permeated by nectar.
Thus Rama is the only personality who is promoter of all VishNu-Tattvas, even VishNu gets fame from him as said by Shri-mad Valmiki RamayaNa completely in line of Vedas.
Shri Rama is eternal Vishnu (the original Maha-Vishnu) as per Vedas, Vedavatara Shri-Mad Valmiki Ramayana and other scriptures. Since Ramayana is self-same Veda-s, so scriptures say There is nothing beyond Ramayana (manifestation of Veda-s).
नास्ति रामायणात्परम्॥ [स्कन्द पुराण उ० ख० रा० मा० अ० 5/21]
No other scripture exists beyond RAmAyaNa! (- Skanda-PuraNa)
वेदवेद्ये परेपुंसि जाते दशरथात्मजे।
वेदः प्राचेतसादासीत् साक्षाद् रामायणात्मना ।।
तस्माद्रामायणं देवि! वेद एव न संशयः ।।
(Agastya-Samhita and Manglacharan of Valmiki-Ramayana)
Supreme being is known through Vedas only. When that Supreme being born as son of Dasratha (Śrī Rām) in Ayodhya, that time all Vedas manifested themselves through the mouth of sage Valmiki, the son of sage Pracheta, directly as the Ramayana. Therefore O' Devi, there is no doubt that Ramayana is Vedas itself.
Now coming to hymn of Rig-Veda 1.154.2, from the most ancient Rig-Veda where Shri Ram is clearly eulogized (as supreme personality).
प्र तद्विष्णुः स्तवते वीर्येण मृगो न भीमः कुचरो गिरिष्ठाः ।
यस्योरुषु त्रिषु विक्रमणेष्वधिक्षियन्ति भुवनानि विश्वा ।। ( ऋग्वेद १।१५४।२)
Whole universe is situated in three steps of Lord Vishnu. Whole world praises (स्तवते) the valour of Lord Maha-Vishnu (Shri Ram) as like fierce, dreadful and mighty animals (Vanara Hanuman, Angad, Sugreeva; Riksha Jambvan etc) living in caves of forest praise his valor.This RigVeda 1.154.2 clearly says that this Vishnu is Maha-Vishnu Lord Ram whose Valor was praised by mighty (भीमः) monkeys Sugreeva, Hanumana, Angada etc living in mountainous cave (गिरिष्ठाः), and even by brutal animals like Maricha (in disguised form of brutal animal).
Question arises: How does verse RigVeda 1.154.2 make Lord Shri Ram the almighty?
The hymn Rig-Veda-1.154.2 clearly says Lord Shri Ram is the supreme personality as it says:-
1) Whole universe is situated in just three steps of Lord (त्रिषु विक्रमणेष्वधिक्षियन्ति भुवनानि ).
2) Whole world praises (स्तवते) the valour of Lord Maha-Vishnu i.e. Rama
3) Even fierce, dreadful and mighty animals living in caves of forest praises his valor.(स्तवते वीर्येण मृगो न भीमः कुचरो गिरिष्ठाः)
See how Ramayana expounds this Rigvedic-verse 1.154.2:-
HaumAn ji who was living in mountainous-cave with Sugreeva declares emphatically the glory of RAma as below:-
सर्वांल्लोकान् सुसंहृत्य सभूतान् सचराचरान्। पुनरेव तथा स्रष्टुं शक्तो रामो महायशाः॥[ VR- 5.51.39]
देवासुरनरेन्द्रेषु यक्षरक्षोगणेषु च। विद्याधरेषु सर्वेषु गन्धर्वेषूरगेषु च॥ [VR- 5.51.40]
सिद्धेषु किन्नरेन्द्रेषु पतत्त्रिषु च सर्वतः। सर्वत्र सर्वभूतेषु सर्वलोकेषु नास्ति सः॥ [VR- 5.51.41]
यो रामं प्रति युध्येत विष्णुतुल्यपराक्रमम्॥ [VR- 5.51.42]
Annihilating all the worlds including the elements, their created beings, as well as the entire mobile and immobile creation, the highly illustrious Sri RAma is capable of creating them over again in exactly the same way. (39)
Among gods, demons and the rulers of men as well as among the Yakshas, ogres and serpents as also among the VidhyAdharas (celestial artists), NAgas, Gandharvas (celestial musicians) and beasts, Siddhas and the rulers of Kinnaras, nay, even among the birds, in all places, in short, among all created being at all places and times there is no one who can fight against RAma, the equal of Vishnu in prowess. [40-42]
ब्रह्म स्वयमुभूश्च तुराननो वा |
रुद्रस्त्रिणेत्रस्त्रिपुरान्तको वा |
इन्द्रो महेन्द्रः सुरनायको वा |
त्रातुम् न शक्ता युधि रामवध्यम् || [VR 5.51.45]
Either Brahma with four faces or Rudra with three eyes, the Shiva, or Mahendra the god of atmosphere and sky as also the lord of celestials would not be able to protect the one to be killed by Shri Rama in battle.
Lord Shri Ram killed many dreadful fierce animals in Shri-Mad Valmiki Ramayana for example Maricha and his companions, all in disguised form of fierce, brutal animals confronted Lord Ram, then Lord Ram showed his valor and killed his companions. There after Maricha became very fearful of Lord Ram's valor and so Maricha praised first Valor of Lord Ram in front of Ravana. He warned Ravana not to plan anything against Lord Ram, otherwise whole demon clan will be eliminated.
Maricha was very fearful from the valor of Rama and he told his story to Ravana how Rama exempted his life, Rama didn't eliminate him though he could do, when Ravana approached him for help to abduct Maa Sita:
दीप्त जिह्वो महादंष्ट्रः तीक्ष्ण शृंगो महाबलः |
व्यचरन् दँडाकारण्यम् मांस भक्षो महामृगः || [VR 4.39.3]
We disguised ourselves (VR 4.39.2) in form of gigantic carnivorous animal with a torching tongue, incisive teeth and excruciating horns, and with an extraordinary energy, I was on the rove in Dandaka forest while getting at Shri RAma.
ऋषि माअंस अशनः क्रूरः त्रासयन् वनगोचरान् |
तदा रुधिर मत्तो अहम् व्यचरन् दँडका वनम् || [VR 4.39.6]
On becoming such a brutal animal, I (Maricha) have been eating the flesh of sages, frightening the forest dwellers, and in that way I rambled in Dandaka forest besotted with blood-drinking while reaching Rama.
When Maricha and his companion demons in form of brutal animals approached Lord Ram.. Lord Ram released arrows to kill them, though Maricha had become devotee of Lord, so lord spared him:-
तेन त्यक्ताः त्रयो बाणाः शिताः शत्रु निबर्हणाः |
विकृष्य सुमहत् चापम् सुपर्ण अनिल तुल्य गाः || [VR 4.39.11]
Stringing out his highly magnificent bow Rama then released three excruciating and enemy eliminating arrows which in their egress match the Air-god and the Divine-Eagle Garuda. [VR 4.39.11]
As I (Maricha) have earlier seen the fear caused by his arrow I am in the know of Rama's valour, hence I retreated from there trickily and gingerly, but the other two demons were killed. [VR 4.39.13]
When I was somehow exempted by the arrow of Rama I regained lifespan, and when that arrow made me to renounce everything like a monk and fled me to this place, the other side of ocean to where you came by your aircraft, here I am living here in a yogic way, self-collectedly like an ascetic. [4.39.14]
वृक्षे वृक्षे हि पश्यामि चीर कृष्ण अजिन अंबरम् |
गृहीत धनुषम् रामम् पाश हस्तम् इव अंतकम् || [VR 4.39.15]
From then on wards, I am indeed descrying RAma at this tree and at that tree, dressed in jute-cloths and black deerskin, and handling his bow like the Terminator handling a tether.
Even at a place void of people I am envisaging Rama alone, and oh, king of demons, even if he enters my dream, in fact, I am jolting up and swooning. [VR 4-39-17]
रामः च हि महातेजा महासत्त्वो महाबलः |
अपि राक्षस लोकस्य भवेत् अन्तकरो अपि हि ||[ VR 3.39.23]
Definitely Shri RAma is the one with exceptional resplendence, exemplary courage and extraordinary power, and for sure, he becomes an eradicator of the world of demons.
माम् निहत्य तु रामो असौ अचिरात् त्वाम् वधिष्यति |
अनेन कृत कृत्यो अस्मि म्रिये च अपि अरिणा हतः ||[VR 3.41.17]
That Rama will soon kill you, Ravana after killing me, and I will be dying at the hand of my enemy rather than at the hand of my own clansman like you, whereby the purpose of my life will be brought to an end.
In reality, Maricha had become a devotee of Ram and he had recognized Ram's true reality of being supreme one, so he warned Ravana in many ways by praising the valor of Ram.
रामो विग्रहवान् धर्मः साधुः सत्य पराक्रमः |
राजा सर्वस्य लोकस्य देवानाम् इव वासवः || [VR 3.37.13]
O' Ravana, Shri RAma is the embodiment of righteousness/Dharma, he is an equable person with truthfulness as his valour, and as with Indra to all gods, Shri Ram is the king of whole universe.[3-37-13]
What a splendid praise done by even a demon!
So following hymn Rigveda 1.154.2 praises the valor of Lord Ram (Maha-Visnu) and Shri-Mad Valmiki Ramayana expounds it as already explained above.
प्र तद्विष्णुः स्तवते वीर्येण मृगो न भीमः कुचरो गिरिष्ठाः ।
यस्योरुषु त्रिषु विक्रमणेष्वधिक्षियन्ति भुवनानि विश्वा ।।
( ऋग्वेद १।१५४।२)
Whole universe is situated in three steps of Lord Vishnu. Whole world praises (स्तवते) the valour of Lord Maha-Vishnu (Shri Ram) as like fierce, dreadful and mighty animals (Vanara Hanuman, Angad, Sugreeva; Riksha Jambvan etc) living in caves of forest praise his valor.
In Rig-Veda 1.154.2, I have shown the supremacy of Lord Ram (Maha-Vishnu) whose valour is praised and eulogized by fierce and mighty Vanara-s: Hanuman Ji, Sugreev Ji, Vali, Angad etc and Riksha-s like Jambvant Ji etc. The Rig-Veda verse 1.154.2 clearly says that Purusa culminates only in Raghunatha Ji as Shri Ram's valour is praised in all Loka-s.
Now we will see the verse of Rig-Veda where Lord Ram and Maa Sita is clearly mentioned:-
Though there are many hymns dedicated for maa Sita and Rama, some hymns are given in Sita-Navami-Vratam page, here is another one, hymn Rig-Veda 10.3.3:-
भद्रो भद्रया सचमान आगात्स्वसारं जारो अभ्येति पश्चात्। सुप्रकेतैर्द्युभिरग्निर्वितिष्ठन्रुशद्भिर्वर्णैरभि राममस्थात्॥ (ऋग्वेद १०।३।३)
श्री रामभद्र (= भद्र) सीता जी के साथ (= भद्रया) [ वनवास के लिए ] तैयार होकर (= सचमान ) दण्डकारण्य वन (स्वसारं) में जब आये थे (= आगात्) , तब (= पश्चात ) कपट वेष में कामुक (= जारो) रावण सीता जी का हरण करने के लिए आया था (= अभ्येति ), उस समय अग्नि देव हीं सीता जी के साथ थे ( अर्थात स्वयं सीता माँ अग्नि में स्थित हो चुकी थी राम जी के कहे अनुसार), अब रावण के मर जाने पर , स्वयं अग्नि देव हीं सुन्दर चिन्हों और देदीप्यमान वर्णों से सुशोभित-सीता के साथ (= सुप्रकेतैर्द्युभिरग्निर्वितिष्ठन्रुशद्भिर्वर्णैरभि) [सीता का निर्दोषत्व सिद्ध करने के लिए] श्री राम के सम्मुख उपस्थित हुए (= राममस्थात्) |
supraketairdyubhiraghnirvitiṣṭhan ruśadbhirvarṇairabhi rāmamasthāt ||
When Shri-Rambhadra (भद्रो) along with Sita (भद्रया) came to the forest (=स्वसारं) named Dandakaranya, then in disguised form the lustful Ravana (जारो) came to abduct Sita, however, (at that time) Sita was with Agni-Deva (and Ravana abducted Maya-Sita). When Ravana was killed, then Agni-dev along with Maa Sita who was adorned with auspicious marks and refulgent with own splendours came in front of Lord Ram (राममस्थात्).
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