Ramanisblog

Month: May 2014

  • Rig Veda a Tamil Panchang, Almanac Another Misinformation

     

    I posted how a group has consistently been twisting facts and are misinterpreting Tamil literature,Vedas and the link between them.

     

    Ancient Map of India, Vedic roots.Image.jpg.
    Ancient Map of India, Vedic roots.

     

    Considering the Nature of the sources, the best one can say about Tamil and Vedic Link is that while Tamil, which is now found to be at least 20,000

     

    years old(the time frame ranges from 17000 to 50000 years!) , they quote the Vedas Purans and Purans , in turn quote Tamils and Tamil Kings, is that

     

     

    both Tamil and Sanskrit are influenced by each other but which influenced what and when and how much is not clear.

     

    Such being the case, some who call them Scholars,(political appointees,)  mislead people into thinking that there is no link  between Tamil and Vedas.

     

    Once the internal evidence from Tamil Sangam Literature surfaced, they have started saying that Tholkappiyar was influenced by Sanskrit and Vedas!

     

    In the same breath they say that Rig Veda is  a Tamil Panchangam.

     

    If that were so why hate The Vedas and deny its link to Tamil?

     

    There was an article that Rig Veda is Tamil.

     

    If the view that Rig Veda is a Tamil Almanac, why refuse to accept the Veda,s deny that there is a Link between the Vedas and Tamil and in that case

     

    what happens to the Aryan Invasion Theory?( which of course is a Fraud)

     

    This sort of misinformation does not stop here.

     

    They go the extent of saying that no other earlier work in Tamil  (apart form Thokaapiyam) mentions the Vedas.

     

    This by Prof. A.Ramasamy Former Vice-Chancellor  in an article in DMK Mouthpiece  Risingsun weekly!

     

    Can there be anything more nonsensical?

     

    Keep off Politics from Tamil.

     

    You know neither Tamil nor, Politics, but lust for power and propensity for Corruption.

     

    An academician must not stoop to the level of one who sells……?!

     

    Read this.

     

    “That essentially, and more or less completely, the Rig Vedic cultural elements are of Dravidian provenance (more correctly Tamilian, the Indus

     

    valley civilisation being apparently a proto-Tamilian one), and that it may not be too far-fetched to describe the Rig Veda as a sort of Tamil

     

    Panchangam.”

     

     

    Thus the convincing arguments of M. Sundarraj lead to the inference that Tolkappiyam precedes Rig Veda…

     

    K. Nedunchezhiyan elaborately discusses the age of Tolkappiyam in his well-researched Tamil work titled Tolkappiyam – Tirukkural: Kaalamum Karuthum. He endorses the views of M. Sundarraj and proceeds to point out further influences of Tolkappiyam on Rig Veda. Tolkappiyam divides a year into six seasons, each having two months. Rig Veda also divides a year into six seasons which, according to
    K. Nedunchezhiyan, was due to the influence of Tolkappiyam. Tolkappiyar mentions Varunan as the sea-god. Rig Vedic Aryans were not sea-farers; yet, Varunan is mentioned as a sea-god in Rig Veda. K. Nedunchezhiyan opines that this was also due to the influence of Tolkappiyam. He further states two reasons for the influence of Tolkappiyam on Rig Veda. One is that Rig Veda was compiled in Tamil Nadu; and the other is that Rig Veda followed the Tamil letter tradition. So, he concludes that the age of Tolkappiyam is prior to Rig Veda.
    Kodinilai, Kandhazhi, and Valli, referred in the Verse 88 – Porul of Tolkappiyam, according to S. Ilakkuvanar, “are interpreted by some scholars as to denote Sun, Fire and Moon, the worship of which appears to be prevalent in ancient Tamil Nadu”. ..

    Therefore, almost all Tamil scholars agree that Tolkappiyam belonged to the last phase of the Second Tamil Sangam held at Kapatapuram, which was engulfed by the sea around 1500 B.C. Therefore, we may safely conclude that Tolkappiyam might have been written in 1500 B.C.”

     

    Real Research.

     

    The second Sangam (iṭaicaṅkam)idaichangam was convened in Kapatapuram.

     

    This Sangam lasted for 3700 years and had 59 members, with 3700 poets participating.

     

    There were 59 Pandiya kings starting from Vendercceliyan to Mudattirumaran were decedents and rulers of that period.[1] 

     

    This city was also submerged in sea. Ramayana and Arthasastra of Kautalya corroborates the existence of a city named kavatapuram.

     

     

    There is a reference to a south Indian place called kavata by sugriva in a verse which runs something like ‘having reached Kavata suitable for

    Pandiya’.

     

    The place kavata is also mentioned by Kautalya in Arthasastra.

     

    The grammar followed was budapuranam,agattiyam,tholkaapiyam,mapuranam and isainunukkam.

     

    The poems attributed to second academy are Kali,Kurugu,vendali and viyalamalai ahaval.

     

    The third Sangam (kaṭaicaṅkam)kadaichangam was purportedly located in the current city of Madurai and lasted for 1850 years.

     

    There were 49 Pandiya kings starting from Mudattirumaran (who came away from Kabadapuram to present Madurai) to Ukkirapperu valudi were

     

    decedents and rulers of that period.[2] 

     

    The academy had 49 members, and 449 poets are described as having participated in the Sangam.[3] 

     

    The grammars followed were agattiyam and tholkappiyam.

     

     

    The poems composed were Kurunthogai,Netunthogai, kurunthogai nanooru, narrinai nanooru, purananooru, aingurunooru,padirrupaatu,

     

    kali,paripaadal,kuttu,vari,sirrisai and perisai.(wiki)

     

     

    Citation,

    Age of Tholkappiyam.

    Links.

    1.  P.T. Srinivasa-iyengar, 1929, p.231
    2. Jump up^ P.T. Srinivasa-iyengar, 1929, p.231-232
    3. Jump up^ Zvelebil 1973b, p. 47

     

     

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  • Tamil Group Hid Tamil History Veda References

     

    There is a Saying in Tamizh, one of the oldest languages of the world ,along with Sanskrit,

     

    ‘Doesn’t matter if I lose one of my eyes, the other should lose both their eyes’

     

    Map of some settlements of archelogical importance in Tamil Nadu.Image.jpg.
    Map of some settlements of archaeological importance in Tamil Nadu.

     

    This is what I felt when I searched for information about the antiquity of Tamizh.

     

    One does not get enough information on the Web.

     

    Or in the Public domain in the form of Books , Articles.

     

    As compared the touted , fraudulent love for Tamizh to make a living and vicious hatred for the Brahmins and the North, driven by the lust for power, a

    Group in Tamil Nadu has been systematically suppressing a portion of History of the Tamizh which speak about the Vedas and The Purans.

     

    This group,boot-lickers of the British Raj,fueled by the false and dis-proven Theory of Aryan Invasion , mainly promoted by the Justice party,

     

    purported to look after the welfare of the Tamils(interestingly

     

    the Leaders of the Party were not Tamils, but Telugu Theagaraya Chettiar and a Malayali!)

     

    suppressed the truth.

     

    The self-styled rationalist Periyar, EVR, Leader of the Tamils(again self-proclaimed)Karunanidhi and his minions were abetting this fraud.

     

    Their intention was to hide the fact that the Tamils had strong roots with The Sanatana Dharma.

     

    What they forgot(Really?)  is that in the process the Richness and the cultural Heritage, even the Date of the Tamil Sangam Literature was made to look recent!

     

    Let me quote.

    It is a fact that archaeology in the South has so far unearthed little that can compare to findings in the North in terms of ancientness, massiveness or sophistication�: the emergence of urban civilization in Tamil Nadu is now fixed at the second or third century BC, about two and a half millennia after the appearance of Indus cities. Moreover, we do not have any fully or largely excavated city or even medium-sized town�: Madurai, the ancient capital of the Pandya kingdom, has hardly been explored at all�; Uraiyur, that of the early Cholas, saw a dozen trenches�;[5] Kanchipuram, the Pallavas� capital, had seventeen, and Karur, that of the Cheras, hardly more�; Kaveripattinam,[6] part of the famous ancient city of Puhar (the first setting of the Shilappadikaram epic), saw more widespread excavations, yet limited with regard to the potential the site offers. The same may be said of Arikamedu (just south of Pondicherry), despite excavations by Jouveau-Dubreuil, Wheeler, and several other teams right up to the 1990s.[7]

     

    “We have a peculiar situation too as regards Southern India, and particularly Tamil Nadu. Take any classic account of Indian history and you will see how little space the South gets in comparison with the North. While rightly complaining that �Hitherto most historians of ancient India have written as if the south did not exist,�[ 1]Vincent Smith in his Oxford History of India hardly devotes a few pages to civilization in the South, that too with the usual stereotypes to which I will return shortly. R.�C. Majumdar�s Advanced History of India,[2] or A.�L. Basham�s The Wonder That Was India[3] are hardly better in that respect. The first serious History of South India,[4] that of K.�A. Nilakanta Sastri, appeared only in 1947. Even recent surveys of Indian archaeology generally give the South a rather cursory treatment….

     

    But there is a second reason for this poor awareness�: scholars and politicians drawing inspiration from the Dravidian movement launched by E.�V. Ramaswamy Naicker (�Periyar�) have very rigid ideas about the ancient history of Tamil Nadu. First, despite all evidence to the contrary, they still insist on the Aryan invasion theory in its most violent version, turning most North Indians and upper-caste Indians into descendants of the invading Aryans who overran the indigenous Dravidians, and Sanskrit into a deadly rival of Tamil. Consequently, they assert that Tamil is more ancient than Sanskrit, and civilization in the South older than in the North. Thus recently, Tamil Nadu�s Education minister decried in the State Assembly those who go �to the extent of saying that Dravidian civilization is part of Hinduism� and declared, �The Dravidian civilization is older than the Aryan.�[8] It is not uncommon to hear even good Tamil scholars utter such claims..

     

    1. Tolkappiyam is placed at two extremities – 1000 BCE and 7th to 9th centuries CE.
    2. The existence of “Tamil Sangams” based on the internal evidences of the literature and “Iraiyanar Agapporul” is accepted by one group of scholars and denied by the other.
    3. Megalithic culture related to Tamil culture – According to Asko Parpola the Dravidian languages came to India from the west through Iran about 700 BCE with the carriers of the Megalithic culture. He repeats that “one of the most widely supported hypotheses” was the one that was proposed in 1953 by Christoph von Furer-Haimendrof3
    4. Such Megalithic culture distributed all over South India including Tamilnadu and which persisted well into the first centuries of the Christian era.
    5. The last phase of the Megalithic culture (c.300-100 BCE) does overlap the period of Old Tamil Culture (c.100 BCE – 600 CE), which in its militaristic idealization of warfare (including such elements as the horse and iron weapons) closely resembles the martial character of the Megalithic culture (in which weapons were regular grave goods).
    6. Megalithic invasion of Tamizhagam – Asko Parpola4 also talks about a “Megalithic invasion” of Tamizhagam. To bring the “invading Dravidians” from Iran like “Aryans”, he proposes another hypothesis that the Dravidians could not have arrived in India as late as the Megalithic culture is clear from the fact that there is evidence in the Vedic texts for the presence of Dravidian languages in the Punjab already in the second millennium BCE.
    7. Thus, the Tamil language could have developed only after 500-300 BCE, and could have been written down after 300 BCE, so that the literature evolved had been upto 1st century to 7tth cent.CE.

    Therefore, the dating of Sangam literature should be decisive one in connecting it with Mahabharat incidences. The extensive usage of Mahabharat incidences as simile, metaphor and comparison in the literature clearly proves that it has reached South India definitely before or during 500-300 BCE. Otherwise, the Sangam Poets could not have adopted to use in such a manner…

    The references about and of Mahabharat in the Sangam literature have been of the following nature:

    1. Connecting the Tamil Kings of Tamizhagam with Mahabharata.
    2. Direct references to Mahabharata.
    3. Indirect references to Mahabharata.
    4. Other references of simile types.

    The usage of Mahabharata, characters, episodes etc., prove that the Sangam Poets had been well aware of the work during the material period. Though, the Great War was fought in the North separated by thousands of kilometres, its percolation to South down and its recording in the Tamil literature has been unique. Unless, there had been some relation between the Tamils and Mahabharata, the Poets could not have registered its presence positively in their poems.

    The Contemproneity of Cheraman Peruncheraladhan

    Muranjiyur Naganar, while singing the praise of Cheraman Peruncheraladhan, records that he offered food without any limit to the fighting armies of The Five and The Hundred (this is the usual expression used) implying Pandavas and the Kauravas, till the latter fell down dying (Puram.2.13-16). The following questions arise in the context10:

    1. Whether the reference is historical or mere poetic exaggeration to eulogize the King to get Gifts.
    2. Whether, the food was offered at the Site or he made any arrangements, if so in what way?
    3. Why no cross-reference is found in the Mahabharata itself, had a Chera King did such a service?

    In any case, the Poet knew the following facts:

    1. The Pandavas were refused their land, which was due to them.
    2. They got angry because of this and decided to fight.
    3. They fought with Kauravas.
    4. The Kauravas fell dying in the battlefield.
    5. As the Chera, Cholas and Pandyas have been mentioned in the text of Mahabharata giving their details of participation in Rajasuya, the Great war etc.
    6. Thus, in historical perspective, a Chera King might have participated in the War and he might have been given the charge of feeding the army, which the poet describes in his own way.

    The Relation of Velir with “Tuvarai” and Krishna

    Kapilar records certain details about Irngovel (Puram.201:8-12), which are to be scrutinized critically:

    1. Irungovel was born from a Yagna Pit (Tadavu) of a Rishi living in the North.
    2. He ruled a city named “Tuvarai”, which had walls made of Copper like material.
    3. He used to give alms without any discrimination.
    4. He descended from the “Velir dynasty”, which had in existence for 49 generations before him.

    The following points are noted after critical observation:

    1. If we take 15/20/25 years as the reign of each generation, then the Velir must have been ruling since 500 +735 / 500+980 / 500+1225 or since 1235 / 1480 / 1725 BCE. Incidentally, which tallies with the “Tramiradesa Sanngatham” that threatened the territories of Kharavela as recorded in the Kharavela / Hathigumpa inscription.
    2. Surprisingly, the Kharavela’s inscription records that he defeated a confederacy of Dravidian Kings, which was threatening his territorial integrity. And that confederacy was 1300 years old during his reign.
    3. Interestingly, scholars have hitherto been mentioning that it was 103, 113, 130 or 300 years old, but, actually, the inscription reads that it was 1300 old.
    4. If we consider that “Tuvarai”11 was a famous town in Mysore as revealed through inscriptions existing in 12th century CE, then, the reign of first generation comes to 1st cent.BCE / 3rd cent.CE /4th cent.CE, which contradicts the Sangam chronology.
    5. If we place the first dynasty at par with Mahabharata period, then, each dynasty must have ruled for nearly 40 years (3102-1000=2102/49=42 years), which may not be accepted by the modern scholars.

    Thus, the 1700-1400 BCE period appears to be reasonable. Then, the Chera King might not be offering food to the soldiers of the Great War as claimed by the Poet, if c.3100 BCE is taken as the date of Mahabharat War and he might have done so.

     

     

    Citation.

    Michel Danino, Voice of Dharma

     

    Maha Sangam Hindu Website

     

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  • Pandyas Tamil Kings Lemuria Continent In Mahabharata

    There are references to the Mahabharata in the Tamil Sangam Literature and The Mahabharata refers to the Tamil Kings.

    Lemuria, Tamil Land Mentioned In Mahabharata.Image.jpg.
    Lemuria, Tamil Land Mentioned In Mahabharata.

    The Tamil King Perunchotru Udiyan Neduncheralathan was the one who fed  both Kauravas and Pandavas during the Mahabharata War.

    He also had Tharpana performed for those who did in the Mahbharata war in the Chera Kingdom(History of the Tamils by PT .Srinivasa Iyengar)

    Arjuna and Sahadeva went on a Pilgrimage to the Tamil Kingdoms in the South.

    There are references to Lord Krishna having been acquainted with the Pandya Kings.

    Pandya was present in the Rajasuya ceremony of Pandava king Yudhisthira (2:36,43).


    The Kings of Chola and Pandya, brought numberless jars of gold filled with fragrant sandal juice from the hills of Malaya, and loads of sandal and aloe wood from the Dardduras hills, and many gems of great brilliancy and fine cloths inlaid with gold. Singhalas gave those best of sea-born gems called the lapis lazuli, and heaps of pearls also, and hundreds of coverlets for elephants (2:51).

    Bhishmaka, the mighty king of the Bhojas (of Vidarbha Kingdom) who governs a fourth part of the world, by his learning conquered the Pandyas and the Kratha-Kausikas (2:14).

    Having met with Rukmi (of Vidarbha Kingdom), Karna, repaired to Pandya and the mountain, Sri. And by fighting, he made Karala Kerala?), king Nila, Venudari’s son, and other best of kings living in the southern direction pay tribute (3:252)

    Having brought king Nila of Avanti Kingdom under his sway thus, the victorious son of Madri (Sahadeva) then went further towards the south. He brought the king of Tripura under his sway.

    And next turning his forces against the Paurava kingdom, he vanquished and reduced to subjection the monarch thereof. And the prince, after this, with great efforts brought Akriti, the king of Saurashtra and preceptor of the Kausikas under his sway.

    The virtuous prince, while staying in the kingdom of Saurashtra sent an ambassador unto king Rukmin, the son of Bhishmaka within the territories ofBhojakata.

    And the monarch along with his son, remembering their relationship with Vasudeva Krishna, cheerfully accepted, the sway of the son ofPandu.

    He marched further to the south and reduced to subjection, Surparaka and Talakata, and the Dandakas also.

    The Kuru warrior then vanquished and brought under his subjection numberless kings of the Mlechchha tribe living on the sea coast, and the Nishadas and the cannibals and even the Karnapravarnas, and those tribes also called the Kalamukhas (dark faced) who were a cross between human beings and Rakshasas, and the whole of the Cole (Chola or Kolwa) mountains, and also Surabhi-patna, and the island called the Copper island, and the mountain called Ramaka.

    He having brought under subjection king Timingila, conquered a wild tribe known by the name of the Kerakas.

    The son of Pandu also conquered the town of Sanjayanti and the country of the Pashandas and the Karanatakas by means of his messengers alone, and made all of them pay tributes to him.

    The hero brought under his subjection and exacted tributes from the Paundrayas (Pandyas?) and the Dravidas along with theUdrakeralas and the Andhras and the Talavanas, the Kalingas and the Ushtrakarnikas, and also the delightful city of Atavi and that of the Yavanas.

    And, He having arrived at the sea-shore, then dispatched with great assurance messengers unto the illustrious Vibhishana, the grandson of Pulastya and the ruler of Lanka (2:30).

    Vasudeva Krishna slew king Pandya by striking his breast against his, and moved down the Kalingas in battle (5:48). The Cholas and the Pandyas were mentioned as vanquished by Krishna at (7:11).

    The mighty Sarangadhwaja, the king of the Pandyas, has white steeds, decked with armour set with stones of lapis lazuli.

    His country was invaded and his father was slain by Krishna in battle. Obtaining weapons then from Bhishma and Drona, Bala Rama and Kripa, prince Sarangadhwaja became, in weapons, the equal of Rukmi and Karna and Arjuna and Achyuta.

    He then desired to destroy the city of Dwaraka and subjugate the whole world.

    Wise friends, however, from desire of doing him good, counselled him against that course.

    Giving up all thoughts of revenge, he is now ruling his own dominions. Steeds that were all of the hue of the Atrusa flower bore a hundred and forty thousand principle car-warriors that followed that Sarangadhwaja, the king of the Pandyas, opposing Drona in Kurukshetra War.(7:23).

    Pandyas were fierce warriors who took part in the Kurukshetra War as per the epic Mahabharata.

    They were mentioned both in the epicMahabharata and epic Ramayana.

    A Pandya king named Sarangadwaja (alternatively Malayadwaja) is mentioned as participating in the Kurukshetra War, siding with the Pandavas.

    It is not clear if Pandyas had any tribal links with the Pandavas of north-India.

    This kingdom existed in the southern part of modern day Tamil Nadu state of India, to the south of Kaveri River.

    Their capital was Madhura on the banks of the Vaigai river.

    The name Madhura resembles the Mathura of northern India indicative of a connection with the Yadavas who once ruled at Mathura.

    Pandyas, Cholas and Keralas were also mentioned in Tamil literature complementing their mention in the Sanskrit literature (constituted by Ramayana, Mahabharata, Puranas and Vedas).

    By looking at the descriptions of the land of Tamils, especially of Pandyas, one is made to conclude that this land mass was in the submerged continent of  Lemuria.

    Please read my posts ,Million Year Old Tamil Quotes Vedas and They quote Tamil, Lemuria, home of The Tamils in Ramayana Mahabharata.

    Citation.

    Ancient Voice wikidot.

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  • Complex Thoughts Simple Explanation Shankaracharya

    Complex Thoughts Simple Explanation Shankaracharya

    Thoughts in Indian Philosophy and questions raised are very complex.

    It delves deep into the subject , not just skims over.

    The World , to be known, has two elements or two things.

    The Observer and The Observed.

    We are the Observers and all other things are the ‘Observed’

    On our side, The Observer, we have the following .

    The five sense organs,Eyes,Ears, Nose, Mouth and Skin (body, tactile)-5

    Five acts of perception, seeing,tasting etc.(Eyes register Image, they do not experience; to explain  one may have eyes but can not see;the act of seeing is different from ‘seeing’) -5

    It calls for abstract thinking of the highest order.

    However, the Upanishads and Commentator of the of the Upanishads(among other things), Shankaracharya travel that extra mile to make it simple

    for every one to understand.

    On Reality.

    One of the most difficult concepts to follow is the concept of Brahman the ultimate Reality.

    It is described as without qualities ,Attributes.

    How does one describe something,which has Nothing to describe?

    The Upanishads follow the ‘Neti Nyaya’- Not this, not This.

    The reality , Brahman  is described as,

    Neither small, nor Big,

    Neither short, nor Long,

    Neither male nor Female,

    …… this goes on.

    Now if this seems to be tough, try this one.

    The Individual Soul, Jiva appears to be different from the  One, due to ignorance, but once Ignorance is removed, it becomes one with the Brahman.

    How is this explained by analogy by the Upanishads, and by Shankaracharya.

    Upanishads.

    Take a Pot.

    What is inside?

    Air.

    What is outside the Pot?

    Air.

    Now break the Pot.

    Where is the Air inside the Pot and where is the Air that was out side?

    The outside air is Brahman , the inside air is Jiva, individual Soul.

    On The Illusory Nature of the world-Shankaracharya.

    You are traveling  during twilight in a single track in a Forest.

    You find a rope. .

    In the twilight, you assume it is a Snake and you are scared.

    You shine a Light on it only to find it is Rope ,not a Snake.

    Now which is true?

    The Rope?

    The Snake?

    Shankaracharya explains.

    Though the perception of Rope as a Snake is false, it was true till you switched on the Light.

    You were scared.

    So, At that point of Time, it  was/is true.

    Once it was seen in the Light, it is found to be false.

    Now The Rope is found to be true.

    Where was it when you saw the Rope.

    So,

    The world is real as you experience it, till your ignorance leaves you .

    The Brahman , Reality dawns when you are without Ignorance.

    So the Reality and the world of names and forms are both Real at the same time.

    Yet the Brahman, Reality, Brahman is more Real as the air out side the Pot.

    So the world is Illusory , yet one has to live through it .

    That’s Shankaracharya!

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  • Greatness Of Rama Nama Of Shiva Panchakshara

     

    The chanting of the Name of Rama, Rama Nama is the greatest Japa.

     

    Hanumanji Doing Rama Nama Japa.Image.jpg.
    “““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““““`Hanumanji Doing Rama Nama Japa.

     

    It burns sins, elevates one, destroys enemies both from within and without, a Guarantee for success in any endeavor.

     

    We have many Devathas, each of them powerful enough to grant a specific wish by the recital of their Beeja Mantras.

     

    We have their Gayatris.

     

    Above all we have the Shadakshra and Dwadasa Nama of Vishnu, The Protector.

     

    Namo Narayanaya,-Shadakshara-Eight Letters -Sanskrit.

     

    Om Namo Bhagavathe Vasudevaya-Tweleve Letters.

     

    Then we have Parameswara‘s Pachakshara.

     

    Nama Sivaya-Five Letters.

     

    Then what is special about Rama Nama?

     

    This is what makes it special.

     

    The great Tamil Thyagaraja sings, ‘Ra’ is a syllable taken from the Ashtaksharam of Lord Vishnu – Om Na Mo Na Ra Ya Na Ya, and ‘Ma’ is taken from the

     

    Panchaksharam of Lord Shiva – Na Ma Shi Va Ya. The result is ‘Rama’, the beeja mantra of Lord Rama as named by Sage Vashishta.

     

    Sage Vishwamitra had done constant upasana and attained Sakshatkara over all the devatas of all the mantras.

     

    He gifted the outcome of these mantras to Rama be initiating him into it.

     

    With the utterance of this mantra Lord Rama attained Sakshatkara of all the devatas much sooner than the time sage Vishwamitra had taken.

     

    As the devatas appeared in front of Lord Rama while he did his upasana, Lord Rama did “avahanam”, imbibing them into his being, and absorbed them into his heart.

     

    Lord Rama imbibed all the devas into himself.

     

    The Taraka mantra is the Rama mantra which is equivalent to worshiping all the devatas within him.

     

    Ra in Rama is found in the ashtakshari (8 syllables) mantra of Om Namo Narayanaya.

     

    Ra is also the beeja mantra for Agni or fire, and could also be pronounced as Rum, Rm. Ra and Ma are jeeva-aksharas, or life giving syllables.

     

    Ma is taken from Nam Sivaya-The Panchakshara od f Shiva.

     

    Tulsidas on Rama Nama in Ramcharita Manas.

     

    Be aware in this age of Kali, the mind is
    filthy, there is no other way for rescue if you give
    up the uttering of the name of Rama (MANASA
    6/12).
    Late Phalahari Baba, to whom so ever
    he met used to preach them to take initiation of
    Ramanama for salvation which is the ultimate goal
    of human life.
    “Rama Namaiba, Namaiba, Namaiba Nama
    Jeevanam; (4/51)
    Skanda Puran, Uttar Khanda.
    Rama Namaiba, Namabiba, Ramo Namaiba
    Kevalam. Kalau Nasthaiba Nasthaiba
    Nasthaiba, Gathiranyatha.
    (Adi Ramayana).
    Rama Nama is like a piece of turmeric, If
    the turmeric is rubbed it would exhibit its colour.
    But if is not rubbed it would remain as it is. In this
    manner the saints by taking recourse to
    Ramanama with frequent recitation they get nectar.
    The Pranava or Omkar has been
    originated from the “RAMA” name. It is also a
    form of “TAT TVAM ASI” i.e. “Thou are That”
    (ADI RAMAYAN)..

     

    The “RA” and “MA” in the name
    “RAMA” are complimentary to each other
    (RUDRA JAMILA)
    The letter RA relates to cerebral and
    appears to be a “Trikuti” as in between the
    eyebrows. The letter “MA” relates to two lips
    where from it is uttered. Thus it is prevailing every
    where. (Tulasi Das)..

    The name Rama is the seed of a Mantra
    to be concent – rated upon. When it is enlivened
    in the core of the heart, there is neither fear for
    poison nor for fire of delusion nor for the mouth
    of death. (Mahasambhu Gita)
    The Lord says- The saints and Maharshis
    resorted to recite my multitude of names they
    occur in all Vedas – Rug, Jaju, Atharba and Sama,
    puranas Upanishadas, Astrology, Sankhya, Yoga
    Sastra and Ayurveda and all such names keep
    relation with my attributes or act. But out of all
    Mantra-Tatwas my Rama Nama holds the
    supreme position- Godliness- the Supreme.
    Tulashi Das Says- “Blessed is the son,
    and blessed are his parents who remembers Sri
    Rama in whatsoever way it may be…

     

    Goswami Tulasi Das says :
    “Through repeated births do ascetics
    practice austerities. Yet they find themselves unable
    to letter the name of Rama, even during the last
    moments of their life. Let us cite me incidents
    occurred during the short life span of Gandhiji
    who had practical experience by taking recourse
    to “Rama Nama” with absolute faith and fullest
    confidence in every walks of life i.e. in Politics
    and by giving treatment to the patients through
    Naturepathy..

     

    Kabir says “Practise japa of the name
    through every breath.”

     

    Citation.

    Click to access 58-62.pdf

     

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