Monday, December 14, 2020
Fate
49. Then Garuda came and freed us the two brothers, from those Nâgapâs’as! I considered then what adverse inauspicious circumstances Fate sometimes ordains on our lot.
50. I lost my kingdom, lived in the forest, my father died, Janakî was stolen and I had to suffer extreme troubles in very deadly battles; I could not know what worse fate still awaited for us?
51. O Suras! What more calamity can you expect to befall any person than that I was from the very first deprived of my kingdoms and wealth, and had to go to the forest with the princess Sîtâ dwelling in and taking shelter in a dense forest!
52. At the time of my going to the forest my father did not give a single penny; penniless and helpless I had to get out of Ayodhyâ on foot.
53. I was compelled to leave my Ksattriya Dharma and take up the avocation of a hunter and thus to spend fourteen years in forest.
54. After that, under the benign influence of Fate, I was able to kill that Asura Râvana and got the victory in the battle and was able to bring back dear Sîtâ to Ayodhyâ.
55. There I succeeded in becoming the ruler of the kingdom Kos’ala with its subjects and got the full kingdom and enjoyed for a few years the pleasures of the world.
56-57. The stealing away of Sîtâ took place at the first outset; next I got my kingdom; then the subjects began to circulate the bad name regarding Janakî; and I being afraid of that, deported her into exile in the forest. At that time I had to suffer again extreme pain and agony due to the separation from my wife. Then the daughter of the Goddess Earth penetrated into the Earth and got down to the Pâtâla.
58. O Devas! When I had to depend on Fate and to suffer so many troubles incessantly, where else can you dare to say that an independent man exists.
Saturday, December 12, 2020
Thursday, December 10, 2020
Navarâtra
49. In former days, S’rî Râma Chandra suffered very much owing to his being deprived of his kingdom; and, then on account of his wife being stolen away. Subsequently he performed this Navarâtra vow in Kiskindhyâ, his heart being heavily laden with grief.
50. Though troubled very much, on account of the bereavement of Sîtâ, still Râma Chandra observed the Vow of Navarâtra and worshipped the Goddess according to the prescribed rules and rites.
51-52. As a fruit of this worship he was able to bridge the great ocean and kill the giant Kumbha Karna, Meghanâda, the Râvana’s son, and Râvana, the king of Lanka; and subsequently he was able to recover his Sîtâ. He installed Vibhîsana on the throne of Lanka (Ceylon) and at last returned to Ayodhyâ and reigned there without any enemies.
53. O best of the Vais’yas! Râma Chandra, of incomparable prowess, was able to obtain happiness in this world on account of the influence of this Navarâtra ceremony.
https://www.sacred-texts.com/hin/db/bk03ch27.htm
Narada to Ram
https://www.sacred-texts.com/hin/db/bk03ch30.htm
Wednesday, December 9, 2020
Sunday, December 6, 2020
Wednesday, December 2, 2020
Tuesday, December 1, 2020
Sunday, November 29, 2020
Friday, November 13, 2020
Anjali
After patiently listening to the opposing views of Sugriva and others followed by Hanuman’s practical and insightful arguments on this issue, Rama makes clear His vow to protect all those who seek His help. Rama alludes to the story of the dove that showed extraordinary hospitality to the hunter who had captured its own mate. It not only gave shelter to him but also gave up its own life by lighting fire and jumping into it to appease the hunter’s hunger.
https://freeglobaluniversity.blogspot.com/search/label/Tantra
Did not Siva swallow the deadly poison churned out of the milky ocean to alleviate the risk it portended for the entire world?
https://freeglobaluniversity.blogspot.com/search/label/Poison
Rama then quotes the sagacious counsel of sage Kandu, son of the eminent sage Kanva. “One is duty bound to protect anyone who comes seeking help, especially with folded palms, the anjali mudra. Even if it is one’s enemy, if he comes for protection from his enemies, he should be protected at all costs. One should always extend help to whatever extent possible. If one has the ability to protect and yet is unwilling, he tends to lose all his merit in case the refugee dies in his presence. Failure to protect will shut out heaven and bring one infamy, disgrace and ignominy for all times.”
http://longestepic.blogspot.com/search/label/Kanva
When Bharata comes to the forest with the army, Lakshmana is enraged.
https://freeglobaluniversity.blogspot.com/search/label/Arm
He wants to slay Bharata. Rama calms him down and says that he should not misjudge Bharata for the latter is one who obeys Rama implicitly. Moreover, Bharata is approaching with his hands folded together in supplication. So it is wrong to suspect him. Lakshmana then asks why Bharata is bringing the army with him, if his intentions are honourable. Rama says that Bharata is hoping that if the whole army does an anjali to Rama, He would be moved to return to Ayodhya.
https://freeglobaluniversity.blogspot.com/search/label/Ayo
Sunday, November 8, 2020
Wednesday, October 21, 2020
Tungnath
Lord Rama, the central character of Ramayana, meditated at the Chandrashila peak which is close to Tungnath, in India. It is also said that Ravana performed penance to Shiva, the lord of the peaks, when he resided here.
Wednesday, September 30, 2020
Sapta Tala / Chaitanya Sending them to Vaikunta
Thursday, September 24, 2020
Versions in Different Languages
Ramcharitmanas written by Tulsidas in the 16th century is the Ramayana version popular in North India.
In Urdu, it the Pothi Ramayana written in 17th century.
In Jammu and Kashmir, it is Kashmiri Ramavatara Charita written in 19th century.
In Punjab, it is the Ramavatara written in 17th century by Guru Gobind Singh.
In Gujarat, it is the Tulsi-krita Ramayana a Gujarati adaptation of Tulisdas Ramayana in 17th century by poet Premanand.
In Maharashtra, it is the Marathi Bhavartha Ramayana written by Eknath in the 16th century. There is also reference of Ramayana being translated into old Marathi during the 12th or 13th century.
In Assam, it is the Assamese Katha Ramayana or Kotha Ramayana in 15th century by Madhava Kandali.
In Bengal, it is the Bengali Krittivas Ramayan written by poet Krittivas in 15th century.
In Orissa, it is the Oriya Balramadasa Ramayana was adapted by Balarama Das in the 16th century.
In Andhra Pradesh, the Telugu Ramayan is known as Sri Ranganatha Ramayana and was adapted by Buddha Reddy.
In Karnataka, it is Kannada versions of the Ramayan – the Kumudendu Ramayana (Jain version) in 13th century and the Kumara-Valmiki Torave Ramayana in 16th century. There is another one titled Ramachandra Charita Purana written by Nagachandra during the 13th century.
In Tamil Nadu, it is the most popular Tamil Kamba Ramayana written by poet Kamban in the 12th century.
In Kerala, it is the Malayalam Adhyatma Ramayanam Kilipattu written by Thunchaththu Ezhuthachan in the 16th century.
Sanskrit versions:
Sanskrit
- adbhuta ramayanam
- adbhutottara ramayanam
- adhyatma ramayanam
- agastya ramayanam
- agnivesa ramayanam
- anargha raghava ramayanam
- anand ramayanam
- atri ramayanam
- bal ramayana natakam
- bharat ramayanam
- bharadvaja ramayanam
- bhatti kavyam
- bhusundi ramayanam
- bibhisana ramayanam
- brahma ramayanam
- campu ramayanam
- deha ramayanam
- dharma ramayanam
- garuda ramayanam
- gautam ramayanam
- govinda ramayanam
- hanumad ramayanam
- hanumannatakam
- jamadagni ramayanam
- jaimini ramayanam
- janaki harana ramayanam
- jatayu ramayanam
- kapil ramayanam
- khetaketu ramayanam
- kraunca ramayanam
- krutivas ramayanam
- lalit ramcaritam
- lomasa ramayanam
- mahabharat-van parvatantargat ramakatha
- maha ramayanam
- mahavir carit natakam
- mahesvara ramayanam
- mangal ramayanam
- manu ramayanam
- naividheya ramayanam
- naradiya ramayanam
- naradokta ramayanam
- prasanna raghava natakam
- pulastya ramayanam
- raghuvamsa mahakavyam (by Kalidas)
- ramacarit cintamani
- ramasvamedham
- ramatapaniyopanisad
- ramesvara samhita
- ramnam mahatmyam
- ram raksastotram
- ram samhita
- saubhari ramayanam
- siva ramayanam
- skanda ramayanam
- sugriva ramayanam
- sumantra ramayanam
- sunand ramayanam
- surya ramayanam
- sutiksna ramayanam
- vasistha ramayanam
- viranci ramayanam
- visvamitra ramayanam
- vrutta ramayanam
- unmatta ramayanam
- uttara ramacarit natakam
- yajnavalkya ramayanam
- yogavasistham
http://sanskritdocuments.org/sanskrit/by-category/raama.php
Tube
https://www.youtube.com/results?search_query=ramayana+languages
Slides
http://www.slideshare.net/search/slideshow?searchfrom=header&q=ramayana+versions
Monday, August 10, 2020
Tuesday, May 12, 2020
Sunday, May 10, 2020
Monday, May 4, 2020
Saturday, May 2, 2020
Wednesday, April 29, 2020
Maduranthakam
Sri Kodanda Rama, also known in this region as Eri Katha Rama (the one who saved the village from flooding from Madurantakam lake), is enshrined in the Eri-Katha Ramar Temple. The temple is about 1300 years old. Sita resides in the temple as Sri Janaki Valli. The other deities enshrined are Sri Chakrathalwar, Sri Ramanuja, Sri Lakshmi Narasimha and Sri Hanuman. The Kodandaramaswamy temple has two sets of utsavar idols of the presiding deity and His consort, and Lakshmana. While one deity is named Rama, the other is known as Karunakaran.
There is also a separate shrine for Goddess Sita, known as Janakavalli Thayar, which is claimed to be very rare. This shrine was built by an English Collector, Colonel Lionel Blaze who assured the people that he would build a shrine for Devi if the newly built surplus water weirs withstood the fury of monsoon rains. The huge tank with immense storage capacity would breach every year after the monsoon rains and wash away the rough stone-built outlet of the tank. While camping at Madurantakam during a monsoon night, the tank was full and almost overflowing. The Collector visited the tank bund and is said to have seen Rama and Lakshmana keeping guard at the tank. The construction of the shrine for the Goddess began the very next morning and the Lord is known as Eri Katha Ramar as he saved the tank bund from collapsing.
Sunday, April 26, 2020
Saturday, April 25, 2020
Chyavana
https://freeglobaluniversity.blogspot.com/search/label/Trichy
https://freeglobaluniversity.blogspot.com/search/label/Math
Monday, April 20, 2020
Telugu
- Ranganatha Ramayana,
- Bhaskar Ramayana,
- Molla Ramayana, and
- Ramayana Kalpavriksham.
Saturday, April 11, 2020
Thursday, April 9, 2020
Wednesday, April 8, 2020
Wednesday, April 1, 2020
Saturday, March 28, 2020
Sunday, March 22, 2020
Tuesday, March 10, 2020
Thursday, February 20, 2020
Tuesday, February 18, 2020
Parvathi's Favourite Verse which Pleases Shiva
raghunaathaaya naathaaya seethaaya pathaye namah
Raamabhadraaya:- For spiritual seekers, Lord Rama is the bestowerof the desired benedictions according to their desire. And for his pure devotees, He gives the most auspicious benediction which is entry into spiritual world. So the scriptures advise all spiritual seekers to worship Lord Rama and since He blesses them with auspiciousness according to their approach for them, He is Ramabhadra ('Bhadra' means auspiciousness).
Raama Chandraaya:- For mother Kausalya, Kaikeyi and other women, He was Ramachandra because His beauty was pleasing like moon. The Ramayana states 'chandra kanthaananam raamam atiiva priya darshanam' - Lord Rama's face is like that of the moon and very pleasing to those who see Him.
Vedhase:- For great sages like Jamadagni, Vasishta, Viswamitra etc., the Lord revelaed Himself as the Supreme Absolute truth, Ultimate Reality (para tattva). More than being the son of Dasarata and Kousalya’ they realized Him as the creator of everything. Therefore they address Him as 'vedhase', - the omniscient creator.
Raghunaathaya:- According to the subjects of Ayodhya, Rama is an excellent king. So they saw Him as the best of Kings of Raghu vamsa (Raghunatha).
Naathaaya:- 'naatha' means husband or master. Mother Sita saw Him as her beloved husband and eternal consort. And devotees like Hanumanji, Sugreeva, Vibheeshana, Jambavan, Guha etc., saw Him as their eternal master and Lord.
Sitaayah pathaye:- For the subjects of Mithila He was consort of their princess Sita.
As we read this verse we can see that, although the Lord is versatile each one conceives one aspect according to their relation with Him. Thus the Lord possesses multi-faceted personality. The important thing is to re-estbalish our relation with Him and this is possible by pure devotional service, without hidden material agendas.
