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The Greatness of Laksmandcala





Mohini said:

1. О Vasu, the greatness of Gokarna that is destructive of sins has been heard. Now it behoves you to recount the greatness of Laksmana also.

The printed text of the NP. gives the introductory remark as follows: ‘‘Thus the greatness of Jyotirlinga (luminary Linga) Tryambakesvara is completely recounted. Henceforth, the greatness of Gokarna is being recounted.’

1. The NP. takes this opportunity to restate the story of Rama. His effort to apply the VyUha Theory to Rama shows the then dominance of the Paficaratra system. The NP. gives a twist to the story about the end of Laksmana. VR. 7. 106. 8-17 tells us that as soon as Rama ordered Laksmana to die, he straightway went to the bank of Sarayu and by a Yogic process

Vasu said:

2. О gentle lady, listen. I shall describe the greatness of Laksmana. On seeing the deity there, a man is liberated from all sins.

3-5. (The Caturvyuha concept is applied to Rama here). The god (Laksmana) is Sankarsana himself out of the incarnation of the four Vyuhas (manifestations of Lord Vishnu or Vasudeva.) He is the thousand-hooded serpent Sesa.

6. On being requested by Brahma and others formerly, lord Ramapati (Lord of Lakshmi, Vishnu) was born of king Dasaratha in four forms with the names of Rama etc.

7. After some time, О gentle lady, the leading sage Visvamitra approached the king and requested him for Rama and Laksmana for guarding his Yajfia.

8. Afraid of the curse of the sage, king Dasaratha entrusted to him his sons Rama and Laksmana who were loved by him more than his own life.

9-10a. They went to the forest and guarded the Yajfia of Visvamitra, the leading sage. Rama killed Subahu and Tadaka. With the arrow charged with the missile called Manavastra, he cast off Marlca far into the ocean. Thus he pleased Visvamitra.

10b-ll. From the excellent sage who was delighted, he acquired a group of miraculous missiles. For sometime, he stayed there with his younger brother duly honoured by the sage. Thereafter, he was taken to the city of Janaka by Visvamitra.

12. Then king Janaka asked Visvamitra who had been duly received and honoured. “Of what great Kshatriya king’s sons are these boys?

13. Then the excellent sage told him that they were two brothers Rama and Laksmana and that they were the sons of king Dasaratha.

gave up his mortal coil. The NP. states that after Rama’s order, Lakshmana went to the south and performed penance on a certain hill and gave up his body by a Yogic process after Rama’s departure to heaven.

The information about Lakshmanacala is too scanty to locate it geographically.

14. On seeing Rama and Laksmana the king of Videha Janaka, became much delighted. In his mind he decided that they should become the husbands of his daughters Sita and Urmila.

15-16a. The sage who was aware of the three unitsof time understood his desire. He joyfully told Janaka, “show him that bow which had been a deposit of Maheshvara and has been placed in the Svayamvara (self-choice of a husband by the girl) of Sita.

16b-17a. On hearing the words of Vi svamitra, the king got that bow brought immediately through three hundred of his servants. He showed it to Rama with great enthusiasm.

17b-18a. With his left hand, Rama lifted that bow of Shiva instantaneously. He tied the string, stretched it and broke it suddenly like a lordly elephant breaking a sugarcane stem.

18b-19a. Then the king of Mithila (Janaka) was highly pleased. He duly honoured Rama and Laksmana and offered his two daughters to them in accordance with the Sastric injunction.

19b-20a. From the leading sage Vi svamitra he under­stood that king Dasaratha had two more sons. He invited Dasaratha along with those two sons and gave in marriage his brother’s daughters to them.

20b-22a. He was duly honoured by Videha. At the behest of the sage, king Dasaratha went back to Ayodhya along with all the four sons who had been duly married. On the way, Rama suppressed the haughtiness of Parasurama. Along with his brothers and father, he spent many years at Ayodhya joyously.

22b-23a. He had his own splendour explained to him by Vasisthaand other scholars. Rama understood his own splendour called Brahman, but he pretended to be a human being.

23b-25a. Then king Dasaratha became delighted on observing that his son had learnt everything that should be learnt. He, therefore, made preparations for crowning him as the Heir-Apparent. Kaikeyi, the youngest but the most beloved of all his queens, came to know of this. With stubborn­ness, she prevented it and wanted her own son to be crowned thus.

25b-26. To please her, Rama went to the forest though not permitted by his father. Accompanied by his wife Sita and Lakshmana, the son of Sumitra, he went to Citrakiita hill, О splendid lady. For some time he remained there alone, assuming the dress and features of sages.

27-28a. On hearing of the death of his father, Bharata returned from his maternal uncle’s house. On knowing that his father had died crying ‘‘Ha Rama”, Bharata rebuked Kaikeyi and went to Rama to persuade him to return.

28b-31. Rama gave his sandals and made Bharata return. He then went to the hermitages of Atri, Agastya and Sutlksna, Thus he spent twelve years in those places. The prosperous scion of the family of Raghu (i.e. Rama) went to Paftcavati accompanied by his wife and younger brother. He stayed in the place called Janasthana. He slew Trisiras, Khara and Diisana who had been incited by Surpanakha who was rendered ugly by Laksmana. Then fourteen thousand Raksasas came there. With the iron arrows, having feathers of varie­gated colours, he (Rama) led them to Yama’s abode.

32-33. On hearing about this, the king of Raksasas (i.e. Ravana) caused them to go away (from the hut) by showing Marica who had assumed the form of a golden deer, and abducted Sita. He killed Jatayus who had obstructed him on the way. He then took Sita to Lanka.

34-35a. The brothers returned and began to search for Sita who had been abducted. They saw Jatayu and cremated him when he died. Rama then killed Kabandha, blessed Sabari and came to Rsyamuka.

35b-36a. At the instance of Hanuman, he became the friend of Sugriva, the king of Monkeys. He then killed Valin his enemy and made Sugriva the king.

36b-37. On being ordered by Sugriva, the monkeys who had come from all places and whose leader was Hunuman, searched for Sita. They then reached the southern ocean. From the words of Sampati they came to the conclusion that she (Sita) was in Lanka.

38. Then the monkey Hanuman alone reached Lanka, on the other shore of the ocean. There he saw the chaste lady, Xhe wife of Rama.

39-40. He created confidence in her by giving her the jewelled ring of Rama. He told her that both of them were hale and hearty. From her he took the crest-jewel. He then des­troyed the trees in the Asoka grove, and killed Aksa (the prinqp) along with his army. He voluntarily submitted to captivity at the hands of Indrajit and so could talk to Ravana.

41. He then burned the entire city of Lafika and met Sita once again. After taking her permission, he crossed the ocean and told Rama about her.

42. On hearing that Sita was in the abode of the demon, he came to the ocean along with an army of monkeys.

43. With the permission of the ocean, he caused the bridge to be made over the great sea by means of huge boulders from the peaks of mountains and reached the other shore. He encamped his army there.

44. Although his younger brother Vibhisana advised Ravana to return Sita to her husband, he did not like it.

45. Kicked by Ravana, Viblnsana sought refuge in Rama and Rama laid siege to Lanka.

46. Thereafter, his counsellors, ministers, sons and servants were ordered by him to fight. In the battle with those two, they were all destroyed by the leading monkeys.

47. Laksmana killed Indrajit by means of sharp arrows. Rama killed Kumbhakarna and Ravana.

48-49. He made Vibhisana perform the obsequies of Ravana. He asked his beloved to enter fire and purify herself. Rama then gave Vibhisana the lordship of the Raksasas, the city of Lanka and life till the end of the Kalpa. Having thus completed his holy vow of spending fourteen years in the forest, Rama returned to Ayodhya by the aerial chariot Puspaka along with Sugriva and Vibhisana.

50-51. Taking Bharata who was staying in Nandi-Grama, he entered the city of Ayodhya. He then bowed to all mothers. The other brothers made the priest Vasistha crown Rama in the kingdom Lord Rama ruled over the subjects as though they were his own bosom-born sons.

52. The knower of virtue (Dharma) as he was, he was frightened due to the rumour current among the people and so he abandoned Sita. Sita reached the hermitage of Valmlki and lived there comfortably.

53-54. She gave birth to two sons well-known by the name of Kusa and Lava. They were good singers. After perform­ing the requisite holy rites for them, Valmlki the liberal- minded sage, composed Ramayana and taught it to them. The two brothers used to sing this in the Yajnas and assemblies of the sages and so they became famous.

55-57a. When Rama performed a horse-sacrifice, they came to that assembly and sang the poem. Delighted to hear his own story sung, Rama invited the sage along with Sita. Sita, the mother of the universe, informed Rama that they were his sons. She entered a crevice in the ground. It was a great miracle.

57b-58a. Thereafter, Rama observed the vow of celibacy and performed Yajnas and other rites. For thirteen thousand years, the most excellent among theRaghus stayed on the earth.

58b. Then after some time Durvasa came there, on being sent by Brahma for going back to Vaikuntha.

59-60. О gentle lady, in an isolated place he told Rama ‘‘Let no one come here. If anyone comes, let him be worthy of being killed”. Rama promised it.

61 Rama called Laksmana and said: — “Stand here at the threshold. He who comes in will be worthy of being killed”. He said, “So be it” and began to carry out Rama’s behest. He did not allow anyone to go near Rama.

62-64a. While Rama was sitting alone with Kala and discussing, Durvasa who came to know it approached Laksmana. On seeing him come Laksmana told him after due prostrations — “Kindly wait for a while. Rama is busy in the council chamber.”

64b-65. On hearing these words, Durvasas who wanted to carry out the purpose ofYama(godof death) said to Laks­mana angrily — “Allow me to enter; otherwise I will reduce you to ashes. Remember it”.

66. On hearing the words of Durvasas, Laksmana became perplexed. Afraid of the sage, he entered within to inform his elder brother.

67. On seeing Laksmana, Kala who had already complet­ed his discussion stood up and said: — “Keep your promise” He was bidden farewell to by Rama and went away.

68. Then Lord Rama, the most excellent among the righteous ones, came out and propitiated the sage Durvasa and fed him.

69-70. After feeding him and bidding him farewell after due obeisance, Rama said to Laksmana — ” Brother, Laksmana, a delicate situation has arisen due to Dharma. As a result of it, you have become worthy of being killed by me. Fate indeed is more powerful. Abandoned by me, now you can go wherever you please.”

71. Laksmana bowed down to Rama who adhered to Truth and Virtue. He went towards the south and performed a penance on the mountain.

72. Lord Rama too, at the request to Brahma, re-entered his abode without excitement. The people of Ayodhya and Kosala accompanied him.

73. Those who thought of Rama and plunged them­selves in Gopratara in the Sarayu entered Rama’s splendid abode that is rare even to the Yogins. They attained divine bodies.

74. After performing penance and observing Yogic practices, Laksmana followed Rama by his Yogic power. He then re-entered his unchanging abode.

75. Laksmana granted that mountain his perpetual prese- ence and then continued his regular duty. Hence, this holy centre is excellent.

76. Those who see Laksmana on the Laksmana mountain with great devotion, are blessed and contented. There is no doubt about this that they go to the abode of Hari.

77. They praise charitable gifts in the place, of gold, plots of land, cows and horses. Whatever is given becomes everlasting in its benefit. The homa and the Japa too derive great benefits.

78. Of what avail is much talk? Its mere sight is of rare occurrence. О gentle lady, if it is seen, there is salvation undoubtedly.

79. Both he who listens to this story of Rama along with the anecdote of Laksmana and he who tells this story become great favourites of Rama.

 

CHAPTER SEVENTYSIX

The Greatness of Setu

Mohini said:

l-2a. О excellent Brahmana, well done. It is very nice, that the Ramayana has been narrated by you. It is destructive of all sins of men and conducive to the increase of merits. Now I wish to hear the excellent greatness of Setu.1

Vasu said:

2b-3a. О gentle lady, listen, I shall recount to you the excellent greatness of Setu on seeing which, О queen, one is liberated from the ocean of worldly existence.

3b-5. The very sight of the Setu is meritorious. Lord Rame­svara there grants immortality to men by its vision only. By worshipping Ramesvara with fully controlled mind, a man enjoys all prosperities and glories. No doubt need be entertained in this respect. There is another holy centre here Viz.: Cakratirtha. It is destructive of sins.

6a. The holy bath, charitable gifts, Japa and Нота there, facilitate everlasting benefits.

The line of rocks jutting out of the sea between Ramesvara ashri Lanka is supposed to be the relic of the bridge that was built by Rama with the help of monkeys. It is regarded holy even in the Bh. P. (VIII. 14.31,X.79.15) Parasara (XII.65-67) recommends a visit to Setu as atonement for Brahmahatya.

1. As compared with the setu-mdhdtmya in SK. P. III. chs. 1-52, this chapter of 20 verses shows that the NP. gives a brief sketch of the Setu and sub-Tirthas like Agastya, Agni, Jata, Sita-Kunqla near it. Some Kunqias, especially in the temple of Ramanatha (i.e. Ramesvara) are in good conditions and one feels like taking bath (or basketful of water) from each. The PhalaSruti of these baths is the usual routine one.

6b-7a. He who goes to Talatirtha and takes his holy dip there, attains excellent birth and rejoices on the earth like a Deva.

7b-8a. Then, О blessed lady, after reaching the holy centre Papavinasana (a Tirtha Destructive of sins) and by taking a holy bath, the man is rid of all sins. He is honoured in the heaven.

8b-9a. He should then go to Sltakuncja and perform the rite of ablution perfectly. By performing the Tarpana rite of the Pitrs and Devas, he shall attain all desires.

9b. By approaching the Mangala (auspicious) Tirtha and by taking a holy dip, he is liberated from sins.

10. By taking a holy bath in the tank called Amrtavapi the man attains immortality. By taking a holy bath in Brahmakunda a man shall attain the world of Brahma.

11. By performing ablution in the Tirtha of Laksmana, a man attains the goal of Yogins. By taking the holy dip in Jatatirtha a man becomes free from illness.

12. By taking a holy bath in the Hanumatkunda a the man becomes unconquerable to the enemies. By plunging into the Agastya Tirtha, the man becomes blessed with sons and wealth.

13. The man who plunges into the Ramakunda attains the world of Rama. By means of ablution in the Lakshmitirtha, the man shall become fortunate and handsome.

14. By taking a holy dip in the Agnitirtha, the man is liberated from all sins. By means of ablution in the Shivatirtha, the attainment of Shiva’s world becomes possible.

15. One who has taken a holy dip in the Sankha- tirtha does not attain a wretched state (hell). By taking a holy dip in the Tirthas, Yamuna etc. he goes to the heaven.

16. By plunging into the Koptirtha one attains the benefit of all Tirthas. A man who takes a plunge into the Sadhyamrta attains the same world as that of the Sadhyas.

17. By taking a holy dip in the Sarvatirtha, a man attains cherished desires. One who takes a holy dip in the Dhanuskop duly, is liberated from bondage.

18. A man taking a plunge in the K?Ira-kun<Ja shall attain various worldly pleasures. By taking a dip in the Kapitirtha a man does not take any ignominious rebirth.

19. One who takes a holy dip in the Gayatrl and the Sarasvati is liberated from sins. By taking a holy dip in the Tirtha Rnamocana etc. the devotee is rid of indebtedness.

20. О splendid lady, thus the greatness of the Tirthas at the Setu has been recounted. It is destructive of all sins of those who read and those who listen to it.

 

CHAPTER SEVENTYSEVEN







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