Author Topic: The Philosophy of Ramayana  (Read 7297 times)

srkudai

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The Philosophy of Ramayana
« on: May 16, 2009, 07:48:18 PM »
Sri guru charana saroja raja nija manu-mukuru sudhari
Baranau  Raghuvar vimala jasu jo dayak phala chaari

[Having got the mind cleaned with the dust of Guru's feet, the pure story of Rama, which bestows the four fruits, is being described].

Budhi heena tanu janike sumirau pavana kumara
bala budhi vidya dehi mohi harahu kalesh vikar

[Knowing the limited nature of our intellect, we surrender to the son of Wind God [Hanuman]. May we get strength , intelligence and knowledge and may the knots of our heart be removed [may the heart be purified] ].


Valmiki is said to have told the whole of Ramayana and given it to his best disciple Bharadvaja. Bharadvaja repeated the story of Rama to Brahma. Brahma was deeply impressed hearing the story of Rama. Then, Bharadvaja requested Brahma to show him way to find liberation. Friends, please note this: [as explained by the above verse of Tulasidas's Hanuman chalisa] Repeating the glory of sri Rama bestows the four fruits : Dharma artha kama and moksha upon the devotees. While repeating the story or singing praise of the Lord one easily gets Artha[Security ... money etc] and Kama [desire fulfillment]; by learning how he lived his life in a Dharmic way one gets Dharma as well. From Rama one can learn how to follow dharma. That someone like Bharadvaja should ask for means to liberation means something was missing in it. what was it? To understand that, we should see what Brahma has to answer.

Brahma asks Bharadvaja to go to his Guru Valmiki and request him to complete the story of Rama and he himself proceeds with Bharadvaja to Valmiki Ashram to request Valmiki to complete the story of Rama. Thereupon Valmiki tells Yoga Vasishtam. Yoga Vasishtam leads one to liberation, but is a really huge scripture. Actually Unless one understands the philosophy of Sri Rama one cannot get the fourth gift, the gift of Liberation or Moksha. Here, let us study the philosophy of Ramayana as explained in Adhyatma Ramayana.
The idea is to bring out the philosophy of Sri Rama's life. One does not become wise by changing one's lifestyle. one has to become wise through knowledge and Bhakti ... then one can chose one's own life style.

So in the series of articles that follow under this thread, we shall explore the philosophy of sri Rama and also listen to his story with devotion which illustrates how the philosophy is to be lived out.

Love!
Silence


vinita

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Re: The Philosophy of Ramayana
« Reply #1 on: May 16, 2009, 10:48:25 PM »
yoga vashistam contains answers of rama's guru to rama's doubts...

it contains some fairylike pieces of travelling back and forth in space and time....

what fascinated me specially was the story of kaag bhusundi living at the edge of the universe.

(of course what i have is a very watered down translated version of laghu vashista....The original must be an ocean)

Would love to hear more about the philosophy of this book!!!...and of curse, the philosophy of ramayana.

Subramanian.R

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Re: The Philosophy of Ramayana
« Reply #2 on: May 18, 2009, 01:34:58 PM »
Dear srkudai,

I am happy about your posts on Adhyatma Ramayana.  Incidentally, this is one of the first few books that Pazhaniswami brought from town libarary for reading.
Since he could not understand that classical Malayalam,
even though he was a Malayalee, he was fumbling.  So
Bhagavan Ramana read it and explained it to him.

Arunachala Siva.

Subramanian.R

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Re: The Philosophy of Ramayana
« Reply #3 on: May 18, 2009, 06:42:17 PM »
Dear srkudai,

The Complete Works of Bhagavan Ramana Maharshi was
first written by Arthur Osborne and published by Sri
Ramanasramam.  Later this work was imporved from time
to time, by Prof. K. Swaminathan, Michael James and
J.Jayaraman and Dr. H. Ramamurthy, (the man who translated
Ribhu Gita along with NOME.)   The present edition, I trust,
is a correct translation brought over with improvements over a period of time.  Major Chadwick (later Sadhu Arunachala) had
also translated the entire work.  But this is not published,
as he himself wished because by that time, Osborne's work
had been approved by the Asramam.  This must be in archives.

On individual works like Sad Darsanam and Upadesa Saram,
many translations have been brought out, with commentary.
B.V. Narasimha Swami, Dr. T.M.P. Mahadevan have done
excellent translations with commentary.  Sri Sadhu Om's
commentary for these works in Tamil is the best.

Arunachala Siva. 
 

Balaji

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Re: The Philosophy of Ramayana
« Reply #4 on: January 18, 2013, 04:32:26 PM »
RAMA asked: But, Holy sir, how can one restrain this wheel of cosmic illusion which revolves with such tremendous force?
VASISTHA replied: O Rama, the mind is the hub around which this vicious cycle revolves, creating delusion in the minds of the deluded. It is by firmly restraining that hub through intense self-effort and keen intelligence that the whole wheel is brought to a standstill. When the hub's motion is stopped the wheel does not revolve: when the mind is stilled, illusion ceases. One who does not know this trick and does not practice it, undergoes endless sorrow; the moment the truth is seen, behold! the sorrow comes to an end.
The disease of the perception of this world-illusion is not cured except through the mastery of the mind. Hence O Rama, abandon all other activities like pilgrimage, gifts and austerities, and bring the mind under your control for our ultimate good. This world appearance abides in the mind, even as there is space within the pot; if the pot is broken, the illusory division of space vanishes and if the mind ceases to be, the concept of a world within the mind also ceases to be. Even as an insect trapped within the pot attains freedom of movement when the pot is broken, you will also enjoy freedom when the mind ceases to be, along with the world-illusion contained in it.
Live in the present with your consciousness externalized momentarily, but without any effort: when the mind stops linking itself to the past and to the future it becomes no-mind. If from moment to moment your mind dwells on what is and drops it effortlessly at once, the mind becomes no-mind, full of purity. It is only as long as the mind continues to be agitated that it experiences diversity of its own projection or expansion, even as rain falls only as long as there are clouds; and it is only as long as the infinite consciousness limits itself into the finite mind that such agitation and expansion take place. If consciousness ceases to be the finite mind, then know that the very roots of cyclic world-illusion (of birth and death) are burnt and there is perfection. — The Supreme Yoga,
Translated from the Yoga Vasishtha
by Swami Venkatesananda
 
 
Om Namo Bagavathe Sri Ramanaya