अहं च शंकरौ विष्णुस्तथा सर्वे दिवौकसः।
रामनाम संम्प्राप्ता सिद्धिम् उत्तमाम्।।
(Vishnu Puran) Brahma ji says: Its by effect of repeated ram naam, I (brahma), Shankar, vishnu, Indra and all other dev and devis got significant siddhi.
रामनाम प्रभावेण स्वयंभु सृजते जगत्।
विभर्ति सकलं विष्णुः शिवः संहरते पुनः।।
(Mahakaal samhita) It is by grace of ram name, brahma creates, vishnu sustains and shiva destroys the universe.
सावित्री ब्रह्मणा हार्दिक लक्ष्मीनारायणेन च।
शम्भुना रामनामेति पार्वती जपति स्फुटम्।।
(Pulaha samhita) Brahma Savitri, Laxmi Narayan and Shiva Parvati always chants ram naam.
यत्र यत्र रघुनाथ कीर्तनम, तत्र तत्र कृतमस्तमंजलिम
वाष्पवारी परिपूर्ण लोचनम, मारुतिम नमत राक्षसंतकम
(I bow to Maruti whose name expells death to demons, and who, wherever the glory of Shri Rama is sung, is to be seen with clasped hands and tear-filled eyes.)
ग्यान अखंड एक सीताबर। माया बस्य जीव सचराचर॥
It is Lord Ram, the beloved husband of Śrī Sītā (sītābara), who alone is an eternal fount of absolute and truthful knowledge, the Lord who is an embodiment of perfect knowledge, while the rest of creatures in this world, both the animate as well the inanimate, are subject to the influences of Maya.
जो नहि देखा नहि सुना जो मनहूँ न समाइ। सो सब अद्भुत देखे बरनि कवनि बिधि जाइ ॥
एक एक ब्रह्मांड महुँ रहउँ बरष सत एक । एहि बिधि देखत फिरउँ मैं अंड कटाह अनेक ॥
When Śrī Kag-Bhushundi enters in the abdomen of the sweetest lord that he saw following thigs:~ What I had never seen, what I had never heard of, and what I just could not imagine in the wildest of my dreams-I saw all such strange things and the most bewildering of sights which I don't know how to describe. I stayed in each of the universes for a hundred-and-one years, and in this way I roamed in many universes which were round in shape like an egg, and everywhere I saw most marvellous sights that defy imagination and description.
लोक लोक प्रति भिन्न बिधाता भिन्न बिष्नु सिव मनु दिसित्राता ॥
नर गंधर्व भूत बेताला । किंनर निसिचर पसु खग ब्याला॥
Each world or Loka that I visited had its own set life in its various forms and stages of evolution. Every world had a different Creator Brahma, Lord Vishnu, Lord Shiva. Manu. Dikpals, human beings, Gandharvas, ghosts, phantoms and spirits, Kinnars, demons who roamed in the night, animals, birds and serpents.
भिन्न भिन्न मैं दीख सबु अति बिचित्र हरिजान । अगनित भुवन फिरेउँ प्रभु राम न देखेउँ आन ॥
सोई सिसुपन सोइ सोभा सोइ कृपाल रघुबीर। भुवन भुवन देखत फिरतें प्रेरित मोह समीर ॥
Oh the celestial mount of Lord Hari ("harijāna"-i.e. Garud)! Everything I saw was different from the other and had its own distinctiveness, and in all sooth and without gainsay it was indeed a wonderous spectacle that awed and perplexed me beyond imagination. But inspite of this astounding diversity and stupendity of variation, one thing stood out remarkably-in all the innumerable universes and worlds where I roamed, I saw only one form of my Lord Sri Ram; there were no changes in him. There was the same form of Lord Ram everywhere though everything else changed around me from one world or universe to another. Impelled by the wind of delusions and inspired by an inquisitive mind that was infatuated with amazement by the sights I saw, I roamed around from one world to another in the countless universes. But to my utter astonishment I saw the same merciful Lord Ram in the form of a child having the same bewitching charm and beauty.
Basically all other Gods are the incarnation of lord Śrī Rām that's why alone Śrī Rām remains same (but remember all are eternal as Śrī Rām is eternal) as said about Incarnation of sweetest lord in Vedās;
एतेषु चैव सर्वेषु तत्त्वं च ब्रह्म तारकम् । राम एव परं ब्रह्म राम एव परं तपः ।।
राम एव परं तत्त्वं श्रीरामो ब्रह्म तारकम् ।।
वायुत्रेणोक्तास्ते योगीन्द्रा ऋषयो विष्णुभक्ता हनूमन्तं पप्रच्छुः रामस्याङ्गानि नो ब्रूहीति ।
वायुपुत्रं विघ्नेशं वाणीं दुर्गां क्षेत्रपालकं सूर्यं चन्द्रं नारायणं नारसिंहं वायुदेवं वाराहं तत्सर्वान्त्समात्रान्त्सीतं लक्ष्मणं शत्रुघ्नं भरतं विभीषणं सुग्रीवमङ्गदं जाम्बवन्तं प्रणवमेतानि रामस्याङ्गानि जानीथाः ।
(Atharvavedā Shäkhayam Ram Rahasyopanisad 1.6/7½)
In all the scriptures like Vedās, the supreme principle is 'Tāraka Rāma' in the form of Brāhman. Śrī Rāma is the Supreme Brāhman. Śrī Rāma is the supreme form. Śrī Rāma is the Supreme Being. Śrī Rāma is Tarakabrahma. Hanumān Ji preached to the devotee of Śrī Hāri Vīshnu and other Rishis "I myself, Śrī Ganēshā, Goddess Saraswati, Goddess Durgā, All the Guardian (Khetra Pāl), Sun (Suryā), Moon, Lord Śrī Hāri Nāräyana, Lord Naräsimha, Lord Vāsudev (Śrī Krishnā), Lord Vāraha etc. all are the mere parts of Lord Śrī Rāma. Lakshmāna, Shātrughna, Bharata, Vibhishana, Sugriva, Angad, Jambavant and Pranav (Om ॐ) are also mere parts of Lord Śrī Rāma.
(Underlined Shlokā of Manuscript in bit clear print)
एवं सर्वेऽवताराः श्रीरामचन्द्र चरण रेखाभ्यः समुद्भवन्ति तथाऽनंत कोटि विष्ण्वश्च चतुर्व्यूहश्च समुद्भवन्ति एवमपराजितेश्वर मपरिमिताः परनारायणादयः अष्टभुजा नारायणादयश्चानंत कोटि संख्यकाः वद्धांजलि पुटाः सर्व कालं समुपासते यदाविष्ण्वादीन यदाऽज्ञापयति तदा तद्ब्रह्माण्डे सर्व कार्यं कुर्वन्ति ते सर्वे देवाद्विविधाः भिन्नांशा अभिन्नांशाश्च श्रीरघुवर मुभये सेवन्ते भिन्नांशा ब्रह्मादयः अभिन्नांशा नाराणादयः ।
(Atharvavedā Shäkhayam Vishwambhar Upanishad)
Similarly, all the incarnations appear from the line of the feet of Śrī Rāmachandrā. The infinite Vīshnu and the Chatūrvyuha, namely Aniruddha, Pradyumna, Sankarshana, and Vasudeva, are all manifested from him. Ayodhyapati Śrī Rām has such immense influence, in front of whom infinite Para Narayan, Ashtabhuja Narayan (Bhuma Purush) stand with folded hands and worship him at all times. When innumerable millions of Brahma, Vishnu, Shiva etc. get the command, they all do all the work of creating, maintaining, destroying and so on of the millions of universes. Those gods like Vishnu, Shiva etc. are all of two types one is a Bhinn (भिन्न) from them and one is an integral (अभिन्न) part. They all serve Śrī Raghunath Ji, the Bhinn (भिन्न) parts are the gods like Brahma, Shiva, Indra etc. and the integral parts are the incarnations like Narayana, Vishnu etc.
सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्। अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।
As said in Sudarshan Samhitā,
राघवस्य गुणो दिव्यो महाविष्णुः स्वरुपवान । वासुदेवो घनीभूतस्तनुतेजः सदाशिवः ।।
मत्स्यश्च रामहृदयं योगरुपी जनार्दनः । कुर्मश्चाधारशक्तिश्च वाराहो भुजयोर्बलं।।
नारसिंहो महाकोपो वामनः कटिमेखला। भार्गवो जंङ्घयोर्जातो बलरामश्च पृष्ठतः।।
बौद्धस्तु करुणा साक्षात् कल्किश्चित्तस्य हर्षतः । कृष्णः श्रृङ्गाररुपश्च वृन्दावनविभूषणः ।।
ऐते चांशकलाः सर्वे रामो ब्रह्म सनातनः ।
[Narad Panchratra Sudarshan Samhitā 1-5]
When the infinite auspicious divine qualities of lord Śrī Ram takes form, he becomes Lord Maha-VishNu. Śrī Ram's auspicious condensed divine splendour is Lord Vasudeva, Matasya-avatar (the fish incarnation) appeared from Shri Ram's heart, Kurma-avatar (the tortoise-incarnation) is manifestation of his support power, Varaha (the divine boar incarnation) is the manifestation of his arm's strength. Lord Narsimha appears from his anger, Lord Vamana appears from his waist, Lord Parashuram appears from his thigh, Bauddha appears from his compassion, Kalki appears from his delight, and Vrindavan-Vihari Shri Krishna himself is his Shringaar-Swarupa (the Madhurya-incarnarion of Shri Ram). Thus all these incarnations are parts (Amsha) and Kala-s of Lord Śrī Ram and Lord Ram is Amshi (the origin), the eternal Brahman and Bhagavan himself. These all Shlokās of Sudarshan Samhitā are proven by Vedās itself as Lord Rāma is Ved Vedya means one who is known by Vedās. Let's see ;
यथायस्यांशे नैव ब्रह्म विष्णु महेश्वरा अपि जाता महाविष्णुर्य्यस्य दिव्यगुणाश्च ।
स एव कार्यकारणयोः परः परमपुरुषो रामो दाशरथिर्वभुव॥
(Atharvavedā Vedsaröpanishad Chapter 1)
Whose Portions (Ansh) are Brahmā, Visnu and Mahesvara, Whose divine Guna is MahaVisnu, The only one who is the cause of all causes, The one who is higher than the highest, such is Śrī Rāma, the son of Dasratha. (Approx same shloka is also found in Vashisht Samhita Ch. 26 and in Sudarshan Samhita 1–5.)
This saint is reciting that same Atharvavedā Vedsaröpanishad, So what ever has been written in the glory Lord Śrī Raghunändan has been already approved by Vedās itself. Lord Śrī Krishnā is itself Incarnation of Śrī Rāma so no difference between Avatār and Āvatari,
यो रामः कृष्णतामेत्य सार्वात्म्यं प्राप्य लीलया
अतोषयद्देव्मौनिपटलं तं नतोऽस्म्यहम्
(Yajurvedā Shrüti krishnopanishad 1.1)
That RAma, who having transformed himself (incarnates) as Krishna, attained Sarvaatmaktaa by his very lila (divine exploits, pastimes); and thus deities-sages-masses were completely satisfied on this earth . I make prostration before that same Śrī Rāma.
And always remember do not ever consider the glory of Śrī Rāma mere Arthavaad means प्रशंसा मात्र में की गई स्तुति, lord Shiva is very strict on this point as he has said,
यन्नामकीर्त्तन फलं विविधं निशम्य न श्रद्दधाति मनुते यदुतार्थवादम्।
यो मानुषस्तमिह दुःखचये क्षिपामि संसार घोर विविधार्त्तिनिपीडितान्नम् ॥
(Brahmā Samhitā, lord Shiva to Mata Partvati)
The person who does not believe in the name of Shri Ram after listening to the different types of fruits of the chanting of the name of Shri Ram, but considers the glory to be just mere a Arthavaad, I throw that person in the sea of sorrows, who will suffer from many severe sorrows of the world. Remember Nahi ninda and these stuff never apply while Glorifying Śrī Rāma.
copy pasted from multiple places, main being this
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