Pran
Prathistha, Rama and Adhyatma Ramayana –
What
Birth of Rama Means
Article Published Date: 21-Jan-2024
Pran Prathistha Date: 22-Jan-2024
Jai Śrī Rāma,
My Humble Praṇām-s to all Dhārmika-s whose heart and mind are filled
with joy on the holy occasion of the Pran Pratitha (Prāṇa Pratiṣṭhā) of
Bhagavāna Rāma as Rāma Lālā, the infant form of formless Rāma, the substratum
of entire universe. Pran Pratistha will happen on 22-Jan-2024
in the auspicious Ābhijita Muhūrta.
This occasion is a special occasion in
two senses. First, it represents the 500 year long struggle which recalls the
sacrifices (Pāṇāhuti) of Kings, and common men from all varṇa-s and Jātī-s.
It also denotes the sacrifice of all
irrespective of Varṇa and Jātī post-independence. The agitation includes saints,
Kar Sevaks, organisation like VHP, Political parties like BJP, lawyers and
ordinary men not affiliated to any organisation or ideology.
Many have given the life sacrifices,
many have taken vows. Suryavanshi Kshatriyas from 105 Villages around Ayodhya who
since 500 years have taken a vow to not wear their turbans, which symbolises
their pride, not to wear chappals and never use an umbrella will wear them from
22 Jan 2024 onwards. Heart of each and everyone of the Hindu wished for Śrī
Rāma Lālā / Lalā mandir in Ayodhya.
This is and has always been a people’s
movement. We have resisted conversion since last 1000 years. Until the Sun,
Moon and Stars exists, so will Sanātana Dharma exist.
Second, this is the only place in the
world where an exclusive mandir of Śrī Rāma Lallā could be established, whereas
we generally find the entire Rāma-Parivāra (Ram Darbar). A temple dedicated to Bāla
Rāma (Rāma Lallā as an infant) is rarely found. Ayodhya Rāmajanmabhūmī is the
only place, the birth place of our beloved Bhagavāna Rāma, that makes this
mandir unique.
Thus, this mandir, Rāma Janmabhūmi
Mandir, is unique in its own way. Of course re-establishment Kāśī Viśvanāthā Mahādeva
Mandir and Mathurā’s Kṛṣṇa Janmabhūmī Mandir is still unfinished but is an
ongoing very patient struggle.
Rāma Janmabhūmi Mandir belongs to all.
It symbolizes the end of struggle of all Hindus collectively since last 500
years. The sacrifices, the vows will all be fulfilled with the completion Prāṇa
Pratiṣṭhā. After the Mandir is complete with Kalaśa Stapanā, it will resonate
and mark a new beginning in full glory. The energies will begin to work from
tomorrow generating a new wave of consciousness amongst Hindus and all Dhārmika
Traditions. This Prāṇa Pratiṣṭhā will also restore the Hindu Pride.
This Mandir is not built by the order
of any King or Queen or by the donation of a few rich people, it is people’s
Mandir and so it holds a special place in our heart.
Keeping aside the difference, I pray
from the bottom of my heart that the people and saints from all Sampradāya-s
not only from Bhārata but all over the world join in this celebration which symbolizes
inner joy and inner awakening. The Prāṇa Pratiṣṭhā represents the manifestation
of energy of Rāma who is unborn reality.
On this occasion, let us study the
first stuti in Ādhyatma Rāmāyaṇa after the birth of Śrī Rāma.
Vālmiki Rāmyāṇa narrates life of Rāma
as a poetry, as a history and takes Rāma as a human being who often requires
guidance of Ṛṣi-s (Rishi-s), but when needed he asserts his true status that he
is Īśvara.
Ādhyātma Rāmāyaṇa adopts spiritual
view. It never compromises the divinity of Rāmā at any point and everything
happens under the direction of his will, never ever loses his divine status under
any circumstances even though he is surrounded by and is inside Māyā and
working through a physical body which has its own limitations. It gives the
essence of Vālmiki Rāmāyaṇa from spiritual point and focus on Śrī Rāma’s
stuthi-s and his updeśa-s (spiritual instructions). These spiritual
instructions are very helpful in all cultivating devotion in him and in getting
a clear direction for our spiritual progress.
Śrī Hari, by the repeated request of
deva-s incarnated to earth through Kausalyā’s womb, thus making her first
person to receive his divine grace. He also fulfilled the wish of both Daśaratha
and Kausalyā who did intense penance to have Śrī Hari as their son. Śrī Hari manifested
in physical body through Kausalyā as Śrī Hari and not Rāma, the person. He had
four hands each holding their respective objects like Mace, Sudarśana chakra,
etc. He was wearing a pitāmbara too. But after the prayers of Devī Kausalyā he transformed
into Rāma the normal human being.
Upon having the first vision of Śrī
Hari, Devī Kausalyā sung a praise (a
stuti). This is the first stuti of Ādhyātmā Rāmāyaṇa. Of course as a prelude (Pūrvabhumikā),
earlier Śrī Śiva described the true nature and glory of Śrī Rāma to Mā Pārvatī.
The story goes on that after being anointed on the throne of Ayodhyā, upon the instruction
Śrī Rāma, Mā Sītā reveals the real nature of Śrī Rāma to Śrī Hanumāna.
The stuti by Devī Kausalyā is the first
after the birth of Rāma. Since this mandir is of Rāma Lallā, lets worship Rāma
with the stuti of Devī Kausalyā immediately after birth of Rāma.
Ādhyātmā Rāmāyaṇa is full of such
stuti-s and updeṣa-s (spiritual instructions). Though it is of advaitic nature,
it describes karma, bhakti and Jñāna.
The translation is not poetic or even rhythmic,
but it helps understand the meaning of the words. One can pick up Gita Press
Hindi Translation available for free reading and download as an ebook on their
website. Sanskrit words are retained where necessary and if no proper
justifiable English word is available to me.
Ādhyātmā Rāmāyaṇa, Sarga 3, Śloka-s 20-33
(AR3.19-29).
दृष्ट्वा तं परमात्मानं कौसल्या विस्मयाकुला । हर्षाश्रुपूर्णनयना नत्वा प्राञ्जलिरब्रवीत्
॥ १९॥
AR 3.19 – Wonderstruck by seeing the
divine form of Paramātmā [Śrī Hari], Devī Kausalyā was dumbfounded, with tears
[of joy] flowing through her eyes, with folded hands, she offered her Namaste
(salutations) and [and in prayerful submission] said –
कौसल्योवाच
देवदेव नमस्तेऽस्तु शङ्खचक्रगदाधर । परमात्माच्युतोऽनन्तः पूर्णस्त्वं
पुरुषोत्तमः ॥ २०॥
वदन्त्यगोचरं वाचां बुद्ध्यादीनामतीन्द्रियम् । त्वां वेदवादिनः सत्तामात्रं
ज्ञानैकविग्रहम् ॥ २१॥
त्वमेव मायया विश्वं सृजस्यवसि हन्सि च । सत्त्वादिगुणसंयुक्तस्तुर्य एवामलः
सदा ॥ २२॥
करोषीव न कर्ता त्वं गच्छसीव न गच्छसि । शृणोषि न शृणोषीव पश्यसीव न पश्यसि
॥ २३॥
अप्राणो ह्यमनाः शुद्ध इत्यादि श्रुतिरब्रवीत् । समः सर्वेषु भूतेषु
तिष्ठन्नपि न लक्ष्यसे ॥ २४॥
अज्ञानध्वान्तचित्तानां व्यक्त एव सुमेधसाम् । जठरे तव दृश्यन्ते ब्रह्माण्डाः
परमाणवः ॥ २५॥
त्वं ममोदरसम्भूत इति लोकान् विडम्बसे । भक्तेषु पारवश्यं ते दृष्टं मेऽद्य
रघूत्तम ॥ २६॥
संसारसागरे मग्ना पतिपुत्रधनादिषु । भ्रमामि मायया तेऽद्य पादमूलमुपागता ॥ २७॥
देव त्वद्रूपमेतन्मे सदा तिष्ठतु मानसे । आवृणोतु न मां माया तव विश्वविमोहिनी
॥ २८॥
उपसंहर विश्वात्मन्नदो रूपमलौकिकम् । दर्शयस्व महानन्दबालभावं सुकोमलम् । ललितालिङ्गनालापैस्तरिष्याम्युत्कटं
तमः ॥ २९॥
AR 3.20 –
Kausalyā said – Oh Deva of the Deva-s (i.e. the one worshipped even by the deva-s,
the supreme consciousness, Brahman), by humble namaste to you! Oh the holder of
divine counch, [sudarśana] chakra and mace! you are Ananta, Achyuta Paramātmā
(infinite, eternal Paramātmā), you are completeness, you are Puruṣottama (20).
AR 3.21 – The
wise knower of [essence of] veda-s (i.e. truth) know you as the one who cannot
be grasped by mind and speech, and is beyond indriya-s (five senses – eyes,
ears etc), is just the existence (sattāmātra) and the only one who is of the
nature of Jñāna (विग्रहम् vigraham means form, here it means ‘of the nature’) (21).
AR 3.22 – It
is only you, who by his own Māyā consisting of the three guṇa-s – sattva,
rajasa and tamasa create, preserve and destroy the world and you yourself always
remain established in [your natural] state of Turiya [which is the state beyond
the three guṇa-s and so beyond Māyā and so beyond creation] (22).
AR 3.23 – You
are not the doer (kartā) yet appear to be a doer (kartā), do not walk, yet
appear to be [doing an act of] walking, do not listen yet appear to be [doing
an act of] listening and do not see but appear to be [doing an act of] seeing (23).
AR 3.24 – Shruti
(śāstra-s) proclaim that ‘you are beyond Prāṇa and mind and are pure’. You
reside in all living beings equally but are yet not comprehendible i.e. your
presence goes unnoticed [by the ignorant people] (24).
AR 3.25 – Though
you reside equally in the hearts of all living beings, those who have not
purified their mind and intellect cannot know your presence in them, but those
who have purified their mind and intellect can clearly know your presence in
their heart without doubt. [Oh Bhagavāna!], many universes lying inside your stomach
(abdomen) appear to be of the size of aṇu (atom) (25).
AR 3.26 – Yet
you are born from my womb and manifested in this world as my son. [Such an
astonishment! Is this not a miracle! the infinite born through the womb of a
human being!]. This is nothing but your grace towards your devotees (26).
AR 3.27 – [O
Bhagavāna!] Deluded under the influence of your Māyā is was engrossed in the world
of saṃsāra (material world) and was infatuated in [mundane things like] my
husband, son, and money, but [by your grace], now I am at your [lotus] feet (27).
AR 3.28 – O
Bhagavāna! Let your [beautiful divine] form always reside in my heart [so
strongly] so that I may never ever be influenced by your Māyā which mesmerises
the whole world [and keeps us ignorant humans under delusion] (28).
AR 3.29 – O
Viśvātmān! (the Ātmā of the entire universe), please give an end to this divine
form of yours and [kindly] assume the pleasant, joy-giving form of a baby by
whose happy and cheerful embrace and childish talks, I shall cross the dense (terrible)
forest of darkness induced by ignorance' (29).
श्रीभगवानुवाच
यद्यदिष्टं तवास्त्यम्ब तत्तद्भवतु नान्यथा ॥ ३०॥
अहं तु ब्रह्मणा पूर्वं भूमेर्भारापनुत्तये । प्रार्थितो रावणं हन्तुं
मानुषत्वमुपागतः ॥ ३१॥
त्वया दशरथेनाहं तपसाराधितः पुरा । मत्पुत्रत्वाभिकाङ्क्षिण्या तथा
कृतमनिन्दिते ॥ ३२॥
रूपमेतत्त्वया दृष्टं प्राक्तनं तपसः फलम् । मद्दर्शनं विमोक्षाय कल्पते
ह्यन्यदुर्लभम् ॥ ३३॥
संवादमावयोर्यस्तु पठेद्वा शृणुयादपि । स याति मम सारूप्यं मरणे मत्स्मृतिं
लभेत् ॥ ३४॥
AR 3.30 – Śrī
Bhagavāna [Harī / Viṣṇu] said –
'Oh mother!
Let everything take happen as you wish. Nothing happens against your wish.
(30).
AR 3.31 – Earlier,
Brahmā jī had prayed to me to remove the burden of this earth. Hence, I have
taken a human form to slay the demon Ravaṇa and others of his ilk (31).
AR 3.32 – You,
along with Daśaratha have worshipped me by doing intense penance with the
intention of having me as your son. Now, I have fulfilled your wish by being
born as your son (32).
AR 3.33 –
As a result of fruits of your worshipping me by doing intense penance, you have
seen my divine form. It is extremely difficult to see my divine form. My Darśana
(seeing my divine form and knowing my true nature) is of the nature of giving
moksha (liberation) (33).
AR 3.34 – Those who read or listen to this
discourse between us, shall attain Sārupya i.e. will have a divine form [of his
subtle body] similar to that of mine and such a person will remember me at the
time of death [thus ensuring mukti i.e. liberation] (34).
इत्युक्त्वा मातरं रामो बालो भूत्वा रुरोद ह । बालत्वेऽपीन्द्रनीलाभो
विशालाक्षोऽतिसुन्दरः ॥ ३५॥
AR 3.35 – Saying so, Bhagavāna Viṣṇu / Hari
transformed into a new born baby and began to cry [like a new born baby]. Even
in that baby form of human, he was very beautiful, of dark complexion like Indra
nīla manī (sapphire) and having big eyes (34).
बालारुणप्रतीकाशो लालिताखिललोकपः । अथ राजा दशरथः श्रुत्वा पुत्रोद्भवोत्सवम्
।
आनन्दार्णवमग्नोऽसावाययौ गुरुणा सह ॥ ३६॥
AR 3.36 – He shone like the just-born Sun in the
morning i.e. like the rising Sun. [Birth of] Bhagavāna gave resulted in the immense
joy and delight to all the Lokpala-s (custodians of the world). Thereafter, when
king Daśaratha heard about the ceremonial (auspicious) arrival of a son, he
appeared to be drowned in an ocean of delight, happiness and exhilaration, and
he went to the royal residence along with his Guru (Vashiṣṭha) (36).
This how the Infinite, formless, unborn, Bhagavāna
beyond the grasp of mind and beyond Māyā manifested in this world to destroy
the evil and re-establish dharma.
Birth of Rāma means manifestation of infinite, formless
and unborn Bhagavāna beyond the grasp of mind and beyond Māyā.
Birth of Rāma means birth of knowledge of the supreme.
Birth of Rāma means birth of dharma.
Birth of Rāma means birth of moral and ethical values whichout which one cannot progress on spiritual path.
May this auspicious occasion of Prāṇa Pratiṣṭhā
of Śrī Rāma Lallā also induce devotion and dharma in us. May we all be blessed
by his compassionate grace.
May this auspicious occasion instil and cultivate
devotion, faith and surrender to the supreme Brahman, the Paramātmā, Bhagavāna
Rāma who is beyond time and space.
Jai Śrī Rāma
Hari OM
