Rama’s concern on wellbeing of His bhaktas (bhakta aBimAnI)

Once a jIvAtmA does saranagati, Bhagawan takes immense efforts keeps uplifting them until it reaches Him.

Ramayanam consists of guNAs of Rama and Sita that will make the reader get overwhelmed with emotions towards1

Him thereby building Bhakti.

Yesterday, I wrote about how He gave aBaya to Vibishana without questioning.

This is an instance where He cares for their wellbeing.

Rama and his team of vAnarAs have reached Lanka and are in discussions. Similarly, Ravana and his ministers 2
are inspecting their opponents and evaluating their strengths and weaknesses.

Upon seeing Ravana, Sugriva who has become a devout bhakta of Rama, cannot bear the sight of someone who has kidnapped Sita causing immense anguish to his swami (Rama). 3
He leaps in the sky, reaches Ravana and wrestles with him fiercely, causing immense embarrassment in front of his ministers, grabs his crown and places it at Rama’s feet.

Meanwhile, Rama became so concerned as He couldn’t find Sugriva and becomes happy once he’s back.4
இதானீம் மா க்ருதா வீர ஏவம் வித மச்சிந்தித்தம்
த்வயி கிஞ்சித் சமா பன்னே கிம் கார்யம் சீதையா மம

பரதேன மஹா பாக லக்ஷ்மனென யவீயசா
க்ஷத்ருக்னேன ச க்ஷத்ருக்ன ஸ்வஷரீரேன வ புன:

Rama is known for speaking what He really thinks, and doing what He speaks. He never ever makes an 5
ostentatious statement.

He tells Sugriva not to perform such activities as any loss of a single strand of hair (த்வயி கிஞ்சித் சமா பன்னே) in Sugriva’s body is not worth retrieving Sita. This is so important as Rama is concerned more about his bhakta’s 6
welfare than His and to achieve that, He’s willing to sacrifice Lakshmana, Bharata and lose Himself in this process.

This is so profound considering that it’s same Rama that was asking every tree in the forest if they have seen Sita and was enquiring about Her. 7
This is a classic behaviour of Bhagawan.

In Srimad Bhagavatham, Ambarisha upakyanam, He says

nAhaM AtmAnaM asAsE mat bhataHi sADuvirvinA - My bhaktas are more important to me than even Vaikuntam or Mahalakshmi 8
Similarly, to Uddava, He says that neither Brahma nor Rudra nor Balarama nor Rukmini as much as you’re.

This Bhagawan behaviour is consistent across all His avatars and can be seen in all these episodes.

This is why Rama stands out among all the avatars.

Jai Sriram.

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Srimad Ramayanam - qualities of Lord Rama

Ramayanam starts with a satsangam between Valmiki Bhagawan and Sage Narada with former asking 16 questions enquiring about a human in their contemporary time with the following qualities: 1

கோன்வஸ்மின் ஸம்ப்ரதம் லோகே குணவான் கஷ்ச்ச வீர்யவான்
தர்மஜ்நஸ்ய க்ரிதஞஸ்ய சத்ய வாக்கியோ த்ரடவ்ரத:
சாரித்ரேன ச கோ யுக்த: சர்வ பூதேஷு கோ ஹித:
வித்வான் க க சமர்தஸ்ச கஷ்ச்சைக பிரியதர்ஷின:
ஆத்மவான் கோ ஜிதக்ரோத: ட்யுதிமான் கோனசூயக:
கஸ்ய பிப்யதி தேவாஸ்ச்ச ஜாத ரோஷஸ்ச்ச சம்யுகே 2

kOnvasmin sAmpratam lOkE gunavAN kaSca vIryavAN
Darmajnasya kritajnasya satyavAkyO dratavrataH
cAritrEna ca kOyuktaH sarva bUtESu kO hitaH
viDvAN ka ka samartaSca kaScaika priya DarSanaH
AtmavAN kO jiDakrODaH dyuDimAN kOnasUyakaH
kasya bibyaDi DevAsca jADa rOSaSca samyuGE 3

1) குணவான் (gunavAN) - virtuous person

2) கஷ்ச்ச வீர்யவான் (kaSca vIryavAN) - valorous / vigorous

3) தர்மஜ்நஸ்ய (Darmajnasya) - unwavering in their dharma or conscientious

4) க்ரிதஞஸ்ய (kritajnasya) - who always remembers good deeds done by others (grateful) 4

5) சத்ய வாக்கியோ (satyavAkyO) - speaking truth

6) த்ரடவ்ரத (DratavrataH) - who always fulfils promises, determined in his deed

7) சாரித்ரேன ச கோ யுக்த (cAritrEna ca kO yuktaH) - appropriate in disposition 5
Srimad Ramayanam - Qualities of an ideal guru

Our sAstrAs (Vedas and Upanishads) essentially talk about two things - dharmam and brahmam.

Dharmam is how to conduct oneself in everyday life (foundational elements) which helps in cleansing the mind and would help uplifting 1

gradually to reach brahmam.

As Vedas and Upanishads were complex with lot of nuances, Puranas and ItihAsAs came about to engage with people to talk about the above two.

In this category, Srimad Ramayanam is important as it is considered to be a guide to 2

brahma vidya, i.e., to impart knowledge of brahman. In order to understand an esoteric topic like brahmam, one has to have an ideal guru.

Veda defines the characteristics of an ideal guru with the verse ‘SOtriyam brahma niStam’

SOtriyam - knowledge of sAstrAs which means 3

one must be a vaiDIkA

Brahma niStam - knowledge and personal experience of brahmam

Srimad Ramayanam’s first sloka is as below:

तपःस्वाध्यायनिरतं तपस्वी वाग्विदां वरम्
नारदं परिपप्रच्छ वाल्मीकिर्मुनिपुङ्गवम्

The literal meaning of this sloka is that ascetic Valmiki inquired 4

Narada who is engaged deeply in austerity and study of Vedas, best among the eloquent and eminent among sages.

But, the greatness of this sloka is that it provides 6 qualities for an ideal guru. Let us look at them.

तपःस्वाध्यायनिरतं -

1) तपः tapas - jnAnam someone who 5

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#தினம்_ஒரு_திருவாசகம்
தொல்லை இரும்பிறவிச் சூழும் தளை நீக்கி
அல்லல் அறுத்து ஆனந்தம் ஆக்கியதே – எல்லை
மருவா நெறியளிக்கும் வாதவூர் எங்கோன்
திருவாசகம் என்னும் தேன்

பொருள்:
1.எப்போது ஆரம்பித்தது என அறியப்படமுடியாத தொலை காலமாக (தொல்லை)

2. இருந்து வரும் (இரும்)


3.பிறவிப் பயணத்திலே ஆழ்த்துகின்ற (பிறவி சூழும்)

4.அறியாமையாகிய இடரை (தளை)

5.அகற்றி (நீக்கி),

6.அதன் விளைவால் சுகதுக்கமெனும் துயரங்கள் விலக (அல்லல் அறுத்து),

7.முழுநிறைவாய்த் தன்னுளே இறைவனை உணர்த்துவதே (ஆனந்த மாக்கியதே),

8.பிறந்து இறக்கும் காலவெளிகளில் (எல்லை)

9.பிணைக்காமல் (மருவா)

10.காக்கும் மெய்யறிவினைத் தருகின்ற (நெறியளிக்கும்),

11.என் தலைவனான மாணிக்க வாசகரின் (வாதவூரெங்கோன்)

12.திருவாசகம் எனும் தேன் (திருவா சகமென்னுந் தேன்)

முதல்வரி: பிறவி என்பது முன்வினை விதையால் முளைப்பதோர் பெருமரம். அந்த ‘முன்வினை’ எங்கு ஆரம்பித்தது எனச் சொல்ல இயலாது. ஆனால் ‘அறியாமை’ ஒன்றே ஆசைக்கும்,, அச்சத்துக்கும் காரணம் என்பதால், அவையே வினைகளை விளைவிப்பன என்பதால், தொடர்ந்து வரும் பிறவிகளுக்கு, ‘அறியாமையே’ காரணம்

அறியாமைக்கு ஆரம்பம் கிடையாது. நமக்கு ஒரு பொருளைப் பற்றிய அறிவு எப்போதிருந்து இல்லை? அதைச் சொல்ல முடியாது. அதனாலேதான் முதலடியில், ஆரம்பமில்லாத அஞ்ஞானத்தை பிறவிகளுக்குக் காரணமாகச் சொல்லியது. ஆனால் அறியாமை, அறிவின் எழுச்சியால், அப்போதே முடிந்து விடும்.

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