The Depth of Sanatana Dharma - Srirama - Part 3

This is part of a series I have been writing. Here are part 1 and part 2.

In the third part I am actually approaching the topic of the series.

As is well known, the Ramayana was written by Valmiki Maharshi. The epic begins with the sage questioning the divine sage, Narada. From a surface perspective Valmiki asks Narada whether there existed at that point of time a person with sixteen qualities. However, all of these can be interpreted in a different way to apply to the Supreme Lord. Thus, in essence what Valmiki had asked was whether God was present at that time on earth (as an incarnation). This is another example of the flexibility and beauty of the Sanskrit language.

After this, Valmiki comes upon a hunter who slays one out of a pair of birds in the forest. He bursts out in a metrical shloka surprising himself. This is said to be the first human-made shloka because of which Valmiki is honoured as Adikavi (आदिकविः, ఆదికవి) or first poet. It is famously said that the shloka was born out of shoka (sorrow). It goes like this.

मा निषाद प्रतिष्ठां त्वमगमः शाश्वतीः समाः |
यत् क्रौञ्चमिथुनादेकमवधीः काममोहितम् ||

mA niShAda pratiShThAm tvamagamah shAshvatIh samAh

yat kraunchamithunAdEkam avadhIh kAmamOhitam

మా నిషాద ప్రతిష్ఠామ్ త్వమగమః శాశ్వతీస్సమాః

యత్ క్రౌఞ్చమిథునాదేకం అవధీః కామమోహితం 

This shloka can be translated as cursing the hunter to not gain fame (or to gain infamy) for eons due to his act of a killing one bird out of a passionate couple. If the first two words are coupled it becomes mAniShAda which means one in whom mA (not the Hindi word), Lakshmi resides. This word is now the sane as Srinivasa, which is another name for Vishnu. From this perspective, the meaning changes completely.  It now praises Rama to have fame for eons as the killer of the passionate (lustful) one out of the (rakshasa) couple (of Ravana and Mandodari).

Now let us come to his name itself. There are many meanings to the name of Rama. I will just talk about 1 or 2.

The name Rama is said to be derived from two letters, each of which is a prANAkSharam (प्राणाक्षरम्, ప్రాణాక్షరం) of two famous mantras, one of Vishnu and one of Shiva. What is this? It is a letter which is like life to that mantra.

Vishnu's mantra is namO nArAyaNAya (नमो नारायणाय​, నమో నారాయణాయ​) and Shiva's is namah shivAya (नमः शिवाय​, నమః శివాయ​). Each mantra means salutation to that particular deity. Rama is derived from ra in the first mantra and ma in the second one. If rA is removed from the first one it becomes "na ayanAya" which means without refuge or direction. If ma is removed from the second one, it becomes na shivAya (or for not the auspicious, or for the inauspicious). Thus the name Rama combines the essence of two great mantras. I will share a few more details in the forthcoming post.

References:

1. Discourses by Sri Samavedam Shanmukha Sarma

2. https://www.valmikiramayan.net/utf8/baala/sarga2/bala_2_frame.htm

Transliteration:

1. https://www.lexilogos.com/keyboard/sanskrit_devanagari.htm

2. https://www.lexilogos.com/keyboard/telugu.htm

3. Blogger

Another post on Hanuman

I wanted to post this on Chaitra Shukla Pournami (five days back) which is widely celebrated as Hanuman's birthday. Anyway, better late than never. I am actually in the middle of a series on Srirama and Sanskrit. However, I am sure Srirama will forgive this detour to talk about his bhakta. In this post as well, I will illustrate the beauty of Sanskrit's multi-layered personality.

This post can be read in continuation with an earlier one. I had written about how Anjaneya personified humility. I want to share a few more details here. 

Let us first come to his name, Hanuman. Many people will be aware of the story where Hanuman as an infant lunges for the sun and is struck down by Indra. The injury on his jaw (hanu in Sanskrit) gives him the name Hanuman. Now this is one meaning. We use the jaw when we speak. Thus Hanuman also means one who speaks well. It in fact goes a step beyond that. To speak well, it is critical for good knowledge to be present. Thus Hanuman also means one with knowledge. When Hanuman first meets Srirama in the Ramayana he asks certain questions. Srirama remarks to Lakshmana how his speech bears Hanuman to be one who is well versed in all the shaastras.

Now in the older post we have discussed how Hanuman personifies humility. Let me share once again what I wrote there. When Hanuman is about to leave for Lanka he magnifies his form and utters a sloka.

यथा राघवनिर्मुक्तः शरः श्वसनविक्रमः
गच्चेत्तद्वद्गमिष्यामि लङ्कां रावणपालिताम् 

 

యథా రాఘవనిర్ముక్తశ్శరః శ్వసనవిక్రమః 

గచ్ఛేత్ తద్వద్ గమిష్యామి లంకాం రావణపాలితామ్  

 

yathaa raaghavanirmuktah sharah shvasanavikramah

gachchhet tadvad gamiShyaami lankaam raavana paalitaam

 

Srirama is described by Vishwamitra as Satyaparakrama, one whose valour is unchallenged. Srirama's arrow that way is unstoppable. It also has the quality of coming back to him once it hit the target. Hanuman says he is like that. He does not give any credit to himself.

 

Later, in Lanka he proclaims who he is. This is popularly called jayaghosha. In the Ramayana, the Sundarakaanda holds a very special place. One reason for it is that it encapsulates the entire Ramayana, till that time, and afterwards. Hanuman narrates what has happened till that time to Sita and promises her Ravana's end which is what happens next. This jayaghosha is said to carry the essence of the Sundarakaanda itself. Even here, he initially proclaims to be Srirama's daasa. Then, since he is in enemy territory, he proclaims his strength.

जयत्यतिबलो रामो लक्ष्मणश्च महाबलः
राजा जयति सुग्रीवो राघवेणाभिपालितः
 

दासोऽहम् कोसलेन्द्रस्य रामस्याक्लिष्टकर्म्णः
हनुमान् शत्रुसैन्यानाम् निहन्ता मारुतात्मजः

 

न रावणसहस्रम् मे युद्धे प्रतिबलम् भवेत्
शिलाभिस्तु प्रहरतः पदपैश्च सहस्रसः

अर्दयित्वा पुरीम् लङ्काम् अभिवाद्य च मैथिलीम्
समृद्धार्थो गमिष्यामि मिषताम् सर्वरक्षसाम्

 

 

జయత్యతిబలో రామో లక్ష్మణశ్చ మహాబలః 

రాజా జయతి సుగ్రీవో రాఘవేణాభిపాలితః 

 

దాసోహం కోసలేంద్రస్య రామస్యాక్లిష్టకర్మణః 

హనుమాన్ శత్రుసైన్యానాం నిహంతా మారుతాత్మజః 

 

న రావణసహస్రం మే యుద్ధే ప్రతిబలం భవేత్ 

శిలాభిస్తు ప్రహరతః పాదపైశ్చ సహస్రసః 

 

అర్దయిత్వా పురీం లంకాం అభివాద్య చ మైథిలీం

సమృద్ధార్థో గమిష్యామి మిషతాం సర్వరాక్షసామ్

 

jayatyati balo rAmo lakShmaNasca maHabalah

rAjA jayati sugreevo rAghaveNAbhipAlitah

 

dAsoham kosalendrasya rAmasyAkliShta karmaNah

hanumAn shatrusainyAnAm nihantA mArutAtmajah

 

na rAvaNa sahasram me yuddhe pratibalam bhavet

shilAbhistu praharatah pAdapaisca sahasrasah 

ardayitvA pureem lankAm abhivAdya ca maithileem

samruddhArtho gamiShyAmi miShatAm sarvarakShasAm

 

Broadly: Victory to Rama the almighty, victory to Lakshmana the strong. Victory to King Sugreeva, who is ruled over by Rama. I am the servant of the ruler of Kosala, Rama, he who removes difficulties. I am Hanuman, destroyer of enemy armies, born of the Wind. Even thousands of Ravanas cannot face me in battle. I will torment this city of Lanka with

 

Further, if one observes the Ramayana closely, those who served Srirama benefit in one way or the other. Sugreeva befriends Srirama to win back his wife and kingdom. Vibheeshana, though he reaches Srirama out of devotion, also benefits from the kingship of Lanka after Ravana's demise. It is only Hanuman who does not materially benefit in the Ramayana. He is the only one who truly serves Srirama without asking for anything in return. He exists to serve Srirama.

 

In fact Hanuman actually helps the main characters in the Ramayana. He brings the mountain of herbs to resuscitate Lakshmana. When Hanuman finds Sita she is about to commit suicide by hanging herself with her long hair. He gives her hope. He aids Srirama in his quest and helps him in multiple ways. In fact, Srirama admits in the Ramayana that he cannot offer anything to Hanuman in return for his help. Tulasidas says in his Hanuman Chalisa that Hanuman resides in the heart of Srirama, Sita and Lakshmana. Is it surprising in any way?

 

The Ramayana is unique in an (among many) aspect. There are words spoken by (at least initially) negative characters that have become famous in a positive manner. There is a famous statement, rAmo virahavAn dharmah (रामो विग्रहवान् धर्मः, రామో విగ్రహవాన్ ధర్మః). It means Srirama is Dharma personified. Do you know who utters these words? Maareecha, the rakshasa Ravana employs to play the role of the golden deer! 

There is one similar thing for Hanuman. There is a part in the Sundarakaanda where Hanuman comes across Lankini the guardian deity of Lanka. When he defeats her, she asks him to be pleased with and protect her. This has become a mantra. The second line of the sloka below is taken verabtim from Lankinis' words in the Ramayana (not the first part mind you). This can be chanted especially by those who have mental/psychological problems they wish to be rid of.

सन्जीवपर्वतोद्धार मनोदुःखम् निवारय​
प्रसीद सुमहाबाहो त्रायस्व हरिसत्तम​

సంజీవపర్వతోద్ధార మనోదుఃఖం నివారయ 

ప్రసీద సుమహాబాహో త్రాయస్వ హరిసత్తమ

sanjeevaparvatoddhAra manoduhkham nivAraya

praseeda sumahAbAho trAyasva harisattama

 

In Sanskrit, the word Hari can mean Vishnu, a lion or a monkey. Thus the broad meaning of this sloka is, "Oh one who bore the Sanjeevani mountain, please prevent/remove the sorrow of my mind. Be pleased with me, one with great arms, protect me, the strongest among the vanaras."

 

Those who wish to overcome certain difficulties or are looking to achieve a certain objective are also asked to chant the following mantra four times - sree hanumAn jaya hanumAn jaya jaya hanumAn (श्रीहनुमान् जय हनुमान् जय जय हनुमान्, శ్రీహనుమాన్ జయ హనుమాన్ జయ జయ హనుమాన్). The total works out to chanting his name 12 twelve times.

 

Hanuman is a chiranjeevi. Technically, unless I am mistaken this does not mean actual immortality but an extremely long life. We find Hanuman in the Mahabharata. He first comes up when Bhima roams in the Himalayas during the Pandavas' exile. He cautions him against disturbing the peace and sanctity of a certain place. He later manifests in the flag (dhwaja) of Arjuna's chariot.

Tulasidas is said to have come upon Hanuman. He was able to recognize and catch hold of Hanuman after a recitation of the Ramayana. Even today whenever Ramayana is recited or spoken about anywhere there is one seat reserved for Hanuman. Imagine how many times the Ramayana would have been  spoken about over hundreds and thousands of years. He is still said to hear every Ramayana recital with tears of joy in his eyes. Let me end this post on this note.

यत्र यत्र रघुनाथकीर्तनम् तत्र तत्र कृत मस्तकान्जलिम्
बाष्पवारिपरिपूर्णलोचनम् मारुतिम् नमत राक्षसान्तकम्

యత్ర యత్ర రఘునాథకీర్తనం తత్ర తత్ర కృత మస్తకాంజలిమ్ 

బాష్పవారిపరిపూర్ణలోచనం మారుతిం నమత రాక్షసాంతకమ్

yatra yatra raghunAthakeertanam tatra tatra kruta mastakAnjalim

bAshpavAri paripoorNa lochanam mArutim namata rAkShasAntakam

Broad meaning: I salute Maruti, who is to be found with his head bowed and eyes full of tears (of joy, on hearing his Lord's praise) wherever there is praise of Srirama.

 

References:

1. Ramayana discourse by Sri Samavedam Shanmukha Sarma

2. https://www.valmikiramayan.net/utf8/sundara/sarga1/sundara_1_frame.htm 

3. https://www.lexilogos.com/keyboard/sanskrit_devanagari.htm

4. http://www.valmikiramayan.net/utf8/sundara/sarga43/sundara_43_frame.htm