Hanuman.jpg

Protection From Danger Apad Udharaka Hanumath Stotram Vibishana


Life is balance between Risks and Our Faith.

Sanatana Dharma has three classifications of the Happenings of the world and the individual.

Adi Bautikam.

Adyathmikam, and

Adi Daivikam.

Adi Bautikam relates to the events happening because the Five Elements of Nature, Earth, Water, Fire, Air and Ether.

One has no real protection from these when they unleash themselves

Ask any one who has watched the film Gravity.

If he/ she does not admit to being scared to the level of Panic looking at the vast expanse of Space and for a moment not imagined themselves in the predicament of being lost in Space.

Efforts and our achievements the  in Science vanish in front of them.

Recall The Tsunami that struck South India in the recent past

 

Adyatmikam related the reaction for actions we have performed, one can not escape the recoil.

Adi Daivikam is at the Pleasure of God, in commensurate with our actions.

Despite knowing that we are powerless and puny, we arrogate ourselves with Knowledge and Powere.

Even such men at times of crisis, turn to God.

I read in a Thriller by Fredrick Forsyth, The Icon, a seemingly atheist general says,

Show me one man who does not believe in the Power of something beyond him, when one sees Cannon Shells blowing up within inches of him, him remaining unhurt, while those near him were killed.

The only recourse is to seek the help of God at times of Crisis.

Hanuman is the Master of encountering Crises.

He would ensure that you remain free of fear.

On a daily basis one may recite,

Buddhir Balam Yaso Dhairyam Nirbhayathvama Arogatha,

Ajaatyam Vaakpatuthvancham,

Hanumath Smaranaath Bahaveteth.

This will release you from fears of any kind.

There is yet another stotra by Vibishana, for overcoming Danger.

It is

Apad Udharaka Hanumath Stotram

 

Translation by Sri.P.R.Ramchander

Apad akhila lokarthi harine, hanumathe,
Akasmad aagathothpada nasaya, namosthuthe., 1

Hey Hanuman, who removes dangers of all the world,
And who destroys all accidental dangers, my salutations.

Sita viyuktha Sri Rama soka dukjha bhayapaha,
Thapa thrithya samharin anjaneya, namosthuthe., 2

Hey Hanuman who removed sorrow, pain and fear,
From Lord Rama who has parted with his wife Sita,
And who destroys the three types of pains,
My salutations to the, son of Anjana.

Adhi vyadhi mahamari graham peedapa harine,
Pranapa harthe daithyanam, anjaneya namosthuthe., 3

Hey Hanuman, who removes sorrow, diseases,
Epidemics and problems created by planets,
And who steals away the souls of Rakshasas,
My salutations to the, son of Anjana.

Samsara sagara vartha karthavya brantha chethasaam,
Saranagatha marthyaanaam, saranyaya namosthuthe., 4

My salutations to him who gives protection,
To the men who seek protection from him,
With a confused my mind created by,
The sea of this miserable life.

Raja dwari, bila dwari pravesa, bhootha sankule,
Gaja simha maha vyagra chora bheeshana kanane,., 5
Saranaya saranyaya vathathmaja, namosthuthe,
Nama plavanga sainyanaam prana bhoothathmane nama., 6

My salutations are due to son of the God of wind,
Who is the protector, who offers protection to those,
Trying to enter the gate of the palace or in the opening of a cave,
And who is amidst collection of ghosts, in the deep forest,
In the company of elephants, lion, tiger and thieves,
My salutations to the soul of the army of monkeys.

Rameshtam karunapoornam Hanumantham bhayapaham,
Sathru nasa haram bheemam Sarvabheeshta phala pradham., 7

My salutations to the darling of Rama who is full of mercy,
Who is the fearful Hanuman,, who destroys his enemies,
Who is gross and who fulfills all our wishes.

Pradoshe va prabathe va ye smareth anjana sutham,
Artha sidhim yasa sidhim Prapnuvanthi na samsaya., 8

He who remembers the son of Anjana,
Early in the morn or during pradosha time,
Would get wealth and become famous,
Without any doubt whatsoever.

Karagrahe prayane cha samgrame desa viplave,
Ye smaranthi Hanumantham thesham naashthi vipad thada., 9

Either in prison or during travel,
Or during war or during revolt in the country,
Whosoever remembers Lord Hanuman,
Will not be subject to any danger.

Vajra dehaya kalagni rudhraya, amitha thejase,
Brahmasthra sthambanayasmai nama sri Rudra murthaye., 10

Oh God who has diamond like body,
Who is like the fire of Lord Shiva during deluge,
Who is the exceeding powerful light,
Who benumbed the great arrow of Brahma,
Salutations to you, of very angry one.

Japthwa stotramidham manthram prathivaram paden nara,
Rajasthane, sthabhasthane pratha vadhe, japed Druvam,
Vibheeshana krutham stotram ya padeth prayatho nara,
Sarva apadbhyo vimuchetha nathra karya vicharana,., 11

The man who every week reads or chants this mantra,
Composed by Lord Vibheeshana,
In king’s place, in a meeting or during arguments, would without fail,
And without any need for enquiry, come out of all dangers.

Markatesa, mahothsaha, sarva soka vinasaka,
Shathrun samhara maam raksha sreeyam cha adha pradehi may., 12

Oh lord of monkeys, who is exuberant and who can destroy all the world,
Please destroy all my enemies, protect me and thus bless me.

Citation.

http://www.hindupedia.com/en/Apad_Udharaka_Hanumath_Stotram_stotram

Hanuman Horoscope


Indian Mythologies are not Myths, as has been proved by Anthropology, Archaeology and Astronomy.

These contain references to Geographical features , events and detailed information about people with their Birth charts.

I have posted the Birth charts, called Jataka in Sanskrit, of Lord Rama ,Krishna which tally with the events verified by archaeology and Astronomy.

Lord Hanuman, also called as Hanuman,Vayuputra, Pawan Kumara,Anjaneya, Maaruti is an Immortal.

I searched for the Birth chart of Hanuman.

Here it is.

Horoscope of Hanuman..image.jpg Hanuman Birth Chart.

Hanuman s an Immortal, a Chiranjeevi.

He is considered variously as the son of Anajana, An amsa of Rudra or Shiva Himself, who came down to assist Lord Rama to destroy the Asuras.

I shall be writing in detail on the Etymology of Hanuman.

 

Citation.

https://plus.google.com/photos/109843847207556735670/albums/5089136640025009521

Rama Sita in Vedas A Contradiction?


Sometimes one comes across references in the Ithihasa and Puranas , when related to the Vedas there is confusion.

Rama and Sita. image.jpg Rama and Sita.

The Vedas,the Scripture of the Hindus, are accepted as Apaurusheya, not man-made and timeless, are undoubtedly the earliest works of Sanatana Dharma, and the Vedas , especially the Rig Veda is considered to be first literature of Mankind.dated conservatively at 5000 BC.

The Ithihasas Ramayana and Mahabharata come later.

One comes across references to Rama and Sita in the Ramayana.

References to Rama in Ramayana.

“14 This to Duḥśīma Pṛthavāna have I sung, to Vena, Rama, to the nobles, and the King.
They yoked five hundred, and their love of us was famed upon their way.
15 Besides, they showed us seven-and-seventy horses here.
Tānva at once displayed his gift, Pārthya at once displayed his gift; and straightway Māyava showed his.” XCIII Visvedevas.

Vena is the ancestor of Rama.

In the absence of Dasaratha reference, some dispute the name Rama as the Rama of Ramayana.

There is an interesting  note found in the Bala Kanda of Ramayana.

Valmiki wrote that he wrote the Ramayana to expound The Vedas.

“kushiilavau tu dharmaGYau raajaputrau yashasvinau |
bhraatarau svarasampannau dadarsha aashramavaasinau ||
sa tu medhaavinau dR^ishhTvaa vedeShu pariniShThitau |
vedopabR^ihmaNaarthaaya taavagraahayata prabhuh ||
kaavyaM raamaayaNaM kR^itsnaM siitaayaashcharitaM mahat.h|
paulastya vadhamityeva chakaara charitavrataH||

(vAlmIki-rAmAyaNa–bAlakANDa 1.4.5-7)

The princes, the brothers, Kusha and Lava, were knowledgeable about Dharma and were glorious. Their voices were melodious and they lived in the hermitage of (vAlmIki). He (vAlmIki), established in good deeds, observed those two extremely intelligent (princes), skilled in the Vedas, and for the sake of expounding the Vedas, he composed and made them study the poem sampUrNa-rAmAyaNa (the entire rAmAyaNa) (containing) the great story of sItA and the slaying of rAvaNa.

These verses from the vAlmIki-rAmAyaNa clearly show that the sage vAlmIki composed the rAmAyaNa to expound the meaning of the Vedas…

Sita in the Vedas.

Auspicious Sita, come thou near;We venerate and worship thee
That thou mayst bless and prosper us
And bring us fruits abundantly.

-Rig veda 4.57

In Harivansha Sita has been invoked as one of the names of goddess Arya:

O goddess, you are the altar’s center in the sacrifice,
The priest’s fee
Sita to those who hold the plough
And Earth to all living being.

The Kausik-sutra and the Paraskara-sutra associate her repeatedly as the wife of Parjanya (a god associated with rains) and Indra.[4]

Sita is known by many epithets. She is called Jānaki as the daughter of Janaka and Maithili as the princess of Mithila.[5] As the wife of Rama, she is called Ramā. Her father Janaka had earned the sobriquet Videha due to his ability to transcend body consciousness; Sita is therefore also known as Vaidehi.

Is this not an Anachronism?

How can the Vedas mention Rama and Sita who came later?

The Ramayana mention that Rama was adorned with Upaveeda and the Upanayana ceremony was performed according the Vedic procedure.

Sita Rama Marriage was performed according to Vedic rites.

Why this contradiction?

The explanation for Rama being found Rama in Vedas.

10.111.07 sacanta yad uShasaH sooryeNa citrAm asya ketavo rAm avindan |
10.111.07 A yan nakShatraM dadRushe divo na punar yato nakir addhA nu veda ||(Rig Veda)

pra tadduHshIme pR^ithavAne vene pra rAme vochamasure maghavatsu |
ye yuktvAya pa.ncha shatAsmayu pathA vishrAvyeshhAm.h ||9Rig Veda 10.93.14),

In yajnas of wealthy kings such as duHshIma, pR^ithavAna, vena, and the powerful rAma, I utter hymns to the gods who travel by 500 chariots drawn by horses in the world of the gods, and who are fond of us (humans).

1.’Since rAmAyaNa is based on the Vedas, there must be mantras in the Vedas that correspond to the immortal story of rAma. It is with this objective that nIlakaNTha, the great commentator on the mahAbhArata, has presented, with his own wonderful commentary, the mantra-rAmAyaNa. The mantra-rAmAyaNa is a compilation of Riks from the R^ig Veda that narrate the story of rAma or the rAmAyaNa.”

2.As I have posted earlier the Vedas were not grasped in one shot.

They were grasped by different Rishis at different times.

Hence the reference to  Rama in the Ramayana could have been included in the later revelations, while a portion of the Vedas were in existence before Rama, which Rama followed.

Reference of Sita in Ramayana.

1. If one were to look at the etymology of the word Sita, it means Furrow, indicating that Sita was found while using furrowing.

As such she was considered to be daughter of Earth.

As Sita was found while using the Furrow, she might have been given the name Sita.

The name given to her was Janaki, daughter of Janaka..

This practice is called Thaddidhaantam, that of linking the the name of the offspring to father.

Thus Rama is also called Dasarathy.

The other explanation for Sita being mentioned in the Vedas is the same as stated for Rama.

Citation.

https://ramanan50.wordpress.com/2014/08/07/ramayana-in-the-rig-veda/

http://en.wikipedia.org/wiki/Sita#Legend

Hanuman Chanting Rama's Name.Image.jpg

Ramayana Is Gayatri Mantra. Rig Veda,Valmiki ,Agastya


Indian Legends is Factual.Allegorical and Philosophical.

Persons and events narrated in the legends are open for verification , they convey spiritual truth in the form of allegory and they also express complex abstract philosophical thoughts.

Thus the existence of Rama is proved by astronomical and archaeology.

Ramayana also expresses the spiritual truth thus.

Coronation of Lord Rama.Image.jpg Sri Rama Pattabhisheka.

Ravana represents the qualities of Sattva Rajas and Tamas not in balance.

While he is the personification for Satva for he is one of the ardent devotees of Shiva, a good ruler, and an affectionate brother, and husband.

He is an active ruler with military might,enjoyed the Bohemian way of Life by maintaining a huge Harem.

He was Tamasic when he lusted after another wife.

Though he had his control over his senses and desires he could not master them is this case.

So despite his valor ,piety, scholarship, and love of his subjects he was doomed once he gave way to the Tamasic impulse of lust.

Rama represents  the Satva in ascendance.

How this conquers  tendencies  the Rajasic and Tamasic  is Ramayana.

All the characters  represent some tendencies or Gunas and the result one begets in yielding to them.

At the philosophical level, it personifies in Lord Rama, The Brahman.

It illustrates how the Brahman when expressing itself, becomes entangled imagines itself ,because of Avidya/Maya,as  Aham(Mine) with worldly pleasures and pain an d in the end wisdom dawns  once t the Guna Viseshas are exhausted.

Not only this.

Valimiki states that he has designed the Ramayana after The Gayatri Mantra.

‘rAmAyaNadrumaM naumi rAmaraxAnavAN^kuram.h |
gAyatrIbIjamAmnAyamUlaM moxamahAphalam.h ||
(nIlakaNTha’s commentary on the
mantra-rAmAyaNa)

I bow to the tree of rAmAyaNa that has a new bud called the rAma-raxA-stotra, that which has the the gAyatrI (mantra) as its seed (bIja), that which has its roots in the Vedas, and that yields the great fruit of mokshha!

kushiilavau tu dharmaGYau raajaputrau yashasvinau |
bhraatarau svarasampannau dadarsha aashramavaasinau ||
sa tu medhaavinau dR^ishhTvaa vedeShu pariniShThitau |
vedopabR^ihmaNaarthaaya taavagraahayata prabhuh ||
kaavyaM raamaayaNaM kR^itsnaM siitaayaashcharitaM mahat.h|
paulastya vadhamityeva chakaara charitavrataH||

(vAlmIki-rAmAyaNa-bAlakANDa 1.4.5-7)

The princes, the brothers, Kusha and Lava, were knowledgeable about Dharma and were glorious. Their voices were melodious and they lived in the hermitage of (vAlmIki). He (vAlmIki), established in good deeds, observed those two extremely intelligent (princes), skilled in the Vedas, and for the sake of expounding the Vedas, he composed and made them study the poem sampUrNa-rAmAyaNa (the entire rAmAyaNa) (containing) the great story of sItA and the slaying of rAvaNa…

ata eva rAmAyaNe chaturvimshatisAhasrAyaM chaturvimshatigAyatryaxarANi
vAlmIkinA saMgR^ihItAni

For this reason, vAlmIki bases the twenty-four thousand verses of the rAmAyaNa on the twenty-four akshhara’s (syllables) of the gAyatrI mantra (of the Vedas).

nIlakaNTha quotes from the agastya-saMhitA to further support the fact that the rAmAyaNa story is drawn from the Vedas:

vedavedaye pare puMsi jAte dasharathAtmaje |
vedaH prAchetasAdAsIt.h sAxAdrAmAyaNAtmanA |
tasmAdrAmAyaNaM devi veda eva na saMshayaH ||

When the Supreme Being, known through the Vedas, was born as the son of dasharatha (rAma), the Veda (manifested itself) through the (mouth) of the sage prAchetasa directly as the rAmAyaNa. Therefore, O devi, the rAmAyaNa is the Veda itself, without a doubt.

nIlakaNTha is well known as the commentator par excellence of the mahAbhArata. He hailed from what is modern day Kopargaon in the state of Maharashtra but he is said to have settled down in Varanasi, where he wrote his commentary on the ‘bhArata called the “bhAratabhAvapradIpa.” This commentary is also known as the “nIlakaNThI.” This famous commentary on the bhArata is said to have been written towards the end of the 17th century C.E.

nIlakaNTha compiled a collection of mantras from the R^ig Veda that correspond to the story of rAma. This collection is called the “mantra- rAmAyaNa.” I will present a few of these mantras from the R^ig Veda, with notes from nIlakaNTha’s commentary, “mantra-rahasya-prakAshikA.”

The rAmAyaNa can be told in as many as 24,000 verses as in the vAlmIki rAmAyaNa or in just one verse as in the eka-shlokI-rAmAyaNa which captures all the main events of the epic such as rAma’s exile to the forest, killing of the golden deer, the kidnapping of sItA, the death of jaTAyu, the meeting with sugrIva and the punishment of vAlI, the crossing of the oceana and burning of laN^kA by HanumAn, and finally the slaying of rAvaNa and kuMbhakarNa:

Adau rAmatapovanAdigamanaM hatvA mR^iga-kAJNchanam.h
vaidehIharaNaM jaTAyumaraNaM sugrIva-saMbhAshhaNam.h |
vAli-dushhTa-nigrahaNam samudrataraNaM laN^kAdAhanam.h
pashchAt.h rAvaNa-kuMbhakarNa-hananaM etaddhi rAmAyaNam.h ||

The mantra-rAmAyaNa itself has more than 150 Riks. But I will present a few of them summarizing the immortal story of rAma.

First, there arises the question: does the name “rAma” occur in the veda and in what context?

R^ig Veda 10.93.14 (maNDala 10, sUkta 93, Rik 14) says:

pra tadduHshIme pR^ithavAne vene pra rAme vochamasure maghavatsu |
ye yuktvAya pa.ncha shatAsmayu pathA vishrAvyeshhAm.h ||

In yajnas of wealthy kings such as duHshIma, pR^ithavAna, vena, and the powerful rAma, I utter hymns to the gods who travel by 500 chariots drawn by horses in the world of the gods, and who are fond of us (humans).’

The Gayatri Ramayana.


Valmiki Ramayana contains 24000 slokas divided into 7 Kandas, namely, Balakanda, Ayodhya Kanda, Aranya Kanda, Kishkindha kanda, Sundara kanda,  Yuddha kanda  and Uttara Kanda.  The first letter of the first sloka in each group of 1000 slokas is taken from the Gayatri Mahamantra (given below) in the same sequence namely, त, स, वि, तु, व  etc.,

तत्सवितुर्वरॆण्यं
भर्गो देवस्य धीमहि
धियॊ यॊ नः प्रचोदयात्

The collection of these slokas constitutes the Gayatri Ramayana.

Each sloka is identified below by the
Kanda (1 for Balakanda, 2 forAyodhya Kanda etc),
chapter number within the Kanda,
and serial number of the sloka within the chapter:

  1. तपस्स्वाध्यायनिरतं तपस्वी वाग्विदां वरम्।

नारदं परिपप्रच्छ वाल्मीकिर्मुनिपुङ्गवम् ॥  (१.१.१)

Sage Valmiki, ever engaged in austerities and reading of scriptures, asked Narada, foremost among Munis and a Master in the art of word craft (speech).

[Note: Valmiki’s questions are expressed in the following slokas:

कोन्वस्मिन् सांप्रतं लोके गुणवान् कश्च वीर्यवान्।

धर्मज्ञश्च कृतज्ञश्च सत्यवाक्यो दृढव्रतः ॥   (१.१.२)

चारित्रेण च को युक्तः सर्वभूतेषु को हितः ।

विद्वान् कः कस्समर्थश्च कश्चैकप्रियदर्शनः॥(१.१.३)

आत्मवान् को जितक्रोधः द्युतिमान् कोऽनसूयकः।

कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे ॥(१.१.४)

एतदिच्छाम्यहं श्रोतुं परं कौतूहलं हि मे।

महर्षे त्वं समर्थोऽसि ज्ञातुमेवं विधं नरं ॥(१.१.५)

O Naradamuni, Is there any man on this earth now who has all sterling qualities, who is valiant, who knows what is dharma, who acknowledges with gratitude whatever help is rendered to him, who always speaks the truth, who is firm on his commitments, whose conduct is unblemished, who thinks of the welfare of all beings, who is wise and competent, who has a pleasing appearance, who is rooted in his Atma, who has conquered anger, who gives out light, who is not envious and whom even the devas fear when he is afire with anger in a war?  I want to hear about him from you. I am keenly interested in this. You must be knowing someone with all these attributes.]

 

  1. स हत्वा राक्षसान्सर्वान् यज्ञघ्नान् रघुनन्दनः।

ऋषिभिः पूजितस्सम्यक् यथेन्द्रो विजयी पुरा ॥ (१.३०.२३)

Having killed the demons obstructing the sacrifice, Sri Ram was felicitated by the sages as Indra was felicitated long ago on his victory (over the asuras)

[Note: The context here is Rama’s protecting the sacrifice being performed by sage Viswamitra from the depredations ofrakshasas like Maricha]

  1. विश्वामित्रस्तु धर्मात्मा श्रुत्वा जनकभाषितम् ।

वत्स राम धनुः पश्य इति राघवमब्रवीत्  ॥ (१.६७.१२)

Hearing Janaka’s words, the righteous Viswamitra said to  Sri Ram  “O my boy Rama, take a look at this bow”

[Note: The context is the condition laid down by Janaka for the hand of Sita. The aspiring suitors had to lift the bow of Shiva, bend it and string it.  Sri Ram effortlessly lifted it and, in a swift lightning movement, broke it into two pieces in the act of stringing it]

  1. तुष्टावास्य तदा वंशं प्रविश्य च विशांपतेः।

शयनीयं नरेन्द्रस्य तदासाद्य व्यतिष्ठत ॥  (२.१५.२०)

Then Sumantra approached Rama’s abode and standing at the entrance of Rama’s bedroom praised Rama and his forebears in the dynasty.

[Note: The context is Kaikeyi’s insistence on sending Rama into the forests for fourteen years in exchange for one of the boons granted to her by Dasaratha earlier.  Dasaratha was heart-broken at the prospect of separation from his son for such a long time.  How could he convey this news to Rama?  He sends Sumantra to bring Rama to him.]

  1. वनवासं हि संख्याय वासांस्याभरणानि च।

भर्तारमनुगच्छन्त्यै सीतायै श्वशुरो ददौ ॥ (२.४०.१५)

Dasaratha gave Sita, who was following her husband (into the forest), enough clothes and ornaments reckoning the number of days to be spent in the forest,

[Note: The context is impending departure of Rama, Sita and Lakshmana into the forests]

  1. राजा सत्यं च धर्मं च राजा कुलवतां कुलम्।

राजा माता पिता चैव राजा हितकरो नृणाम् ॥  (2.67.34)

It is the king who the is upholder of Truth and Dharma, it is he who protects those of good genealogy (kula) and he is the father, mother and well-wisher of his subjects.

[Note: The above words are those of Markandeya and other hermits as well as ministers of Dasaratha who request Vasishtha to appoint one of Dasarath’s sons as the King since Rama has gone on vanavasa  and Dasaratha is dead unable to bear the separation of Rama ]

  1. निरीक्ष्य स मुहूर्तं तु ददर्श भरतो गुरुम् ।

उटजे राममासीनं जटामण्डलधारिणम् ॥२.९९.२५)

Bharata (after sighting the hermitage of Rama), spent a few minutes looking at it and then saw Rama , his Guru, sitting inside with his matted locks.

[Note: The context is Bharata visiting Rama at Chitrakuta with a view to persuading him to return to Ayodhya]

  1. यदि बुद्धिः कृता द्रष्टुं अगस्त्यं तं महामुनिम्।

अद्यैव गमने बुद्धिं रोचयस्व महायशाः ॥  (३.११.४४)

Sutikshna Rishi (in whose hermitage Rama was staying) said to  Rama “O Rama of great fame, if you intend visiting Agastya, the great sage,  then make up your mind to go there today itself”.

[Note: The context is when Rama spent time at the hermitage of Sutikhsna after Bharata’s visit]

  1. भरतस्यार्यपुत्रस्य श्वश्रूणां मम च प्रभो।

मृगरूपमिदं व्यक्तं विस्मयं जनयिष्यति  (३.४३.१७)

Sita  says to Rama “ This deer (of golden colour) will be an object of wonder for Aryaputra Bharata, my in-laws and for myself”

[Note: The context is Sita’s fascination for the deer of golden hue which was the guise put on by Maricha by his magical powers to lure Rama away from Sita]

  1. गच्छ शीघ्रमितो राम सुग्रीवं तं महाबलम्।

वयस्यं तं कुरु क्षिप्रमितो गत्वाद्य राघव ॥  (३.७२.१७)

Kabandha to Rama ( after he was freed from his curse and regained his original form): “ O Rama ! Leave this place without delay and go to the powerful Sugreeva.  Make friends with him quickly after going there today itself.“

  1. देशकालौ प्रतीक्षस्व क्षममाणः प्रियाप्रिये।

सुखदुःखसहः काले  सुग्रीववशगो भव ॥  (४.२२.२०)

Vali’s words, on his death bed, to Angada  “ Wait for the appropriate place and time,  taking with equanimity both likes and dislikes and pleasure and pain which occur over a period of time and put yourself under the control of Sugriva “

  1. वन्द्यास्ते तु तपस्सिद्धास्तपसा वीतकल्मषाः

प्रष्टव्याश्चापि सीतायाः प्रवृत्तिं विनयान्वितैः  ॥ (४.४३.३४)

Sugriva’s instructions to the Vanaras regarding the rishis they would meet during their search for Sita: “Those Rishis,  who by their austerities,  have attained the highest goal of life and have been purified by their tapas, are to be revered and respected.  You should enquire of them about Sita and her present situation with modesty and humility.”

  1. स निर्जित्य पुरीं श्रेष्ठां लङ्कां तां कामरूपिणीम्।

विक्रमेण महातेजाः हनूमान्मारुतात्मजः ॥ (५.४.१)

Having conquered  by his valour the guarding deity ofLankapuri,   who was capable of taking any form she desired, Hanuman, son of Vayu and very powerful (scaled the ramparts of Lanka)

  1. धन्या देवाः सगन्धर्वाः सिद्धाश्च परमर्षयः ।

मम पश्यन्ति ये नाथं रामं राजीवलोचनम् ॥ (५.२६.४१)

This sloka is from the soliloquy of Sita kept in captivity by Ravana in Ashokavanika:Devas, Gandharvas, Siddhas andRishis whosoever see my Lord Rama, who has eyes beautiful as lotus petals, will have their lives fulfilled.”

  1. मंगलाभिमुखी तस्य सा तदासीन्महाकपेः।

उपतस्थे विशालाक्षी प्रयता हव्यवाहनम् ॥ (५.५३.२६)

The wide-eyed (Sita), with the intention of blessing Hanuman and preventing any hurt to him,  prayed to the Fire God with a pure heart.

[Note: The context is the episode of Hanuman’s tail being wrapped in clothes, soaked in oil and set on fire by therakshasas. But the God of Fire (Agni) did not hurt Hanuman as the latter’s father Vayu was the former’s friend]

  1. हितं महार्थं मृदु हेतुसंहितं व्यतीतकालायतिसंप्रतिक्षमम्।

निशम्य तद्वाक्यमुपस्थितज्वरः प्रसङ्गवानुत्तरमेतदब्रवीत् ॥ (६.१०.२७)

Hearing (the Advice of Vibhishana) which was well-meaning, having a superior purpose, mild, reasoned, relevant equally in the past, the present and the future, Ravana was infuriated and being passionately attached gave the following reply.

[Note: The context is Vibhishana’s advising Ravana not to buy the enmity of Rama and honourably return Sita to him. Ravana could not digest this advice]

  1. धर्मात्मा रक्षसां श्रेष्ठः संप्राप्तोऽयं विभीषणः ।

लङ्कैश्वर्यं ध्रुवं श्रीमानयं प्राप्नोत्यकण्टकम् ॥ (६.४१.६८)

This Vibhishana, the embodiment of dharma and foremost amongrakshasas has arrived (to surrender himself to Rama) and he will surely inherit the whole of the riches of Lanka free of all enemies.

[Note: These are the words of Vali’s son Angada addressed to Ravana.  Angada had come to Ravana’s court as the emissary of Rama]

  1. यो वज्रपाताशनिसन्निपातान्न चुक्षुभे नापि चचाल राजा।

स रामबाणाभिहतो भृशार्तश्चचाल चापं च मुमोच वीरः ॥  (६.५९.१४०)

The valiant Ravana, struck by the vajrayudha of Indra or by thunder-bolt, was never agitated or moved but struck by the arrows of Rama he became extremely hurt, and the bow slipped from his hand.

[Note: The context is the first day’s fight between Rama and Ravana}

  1. यस्य विक्रममासाद्य राक्षसा निधनं गताः।

तं मन्ये राघवं वीरं नारायणमनामयम् ।  (6.72.11)

 

“On the strength of whose valour many rakshasas lost their lives that valiant Rama, I think, is the eternal Narayana Himself.”

[Note: These are the musings of Ravana when many of his commanders and his brother Kumbhakarna were put to death by Rama and Lakshmana]

  1. न ते ददर्शिरे रामं दहन्तमरिवाहिनीम्।

मोहिताः परमास्त्रेण गान्धर्वेण महात्मना ॥६.९४.२६॥

The large-hearted  Rama was scorching to death the army of the enemy but the rakshasas could not see him, deluded as they were by the  Gandharvastra (shot from the bow of Rama)

 

  1. प्रणम्य देवताभ्यश्च ब्राह्मणेभ्यश्च मैथिली ।

बद्धांजलिपुटाचेदमुवाचाग्निसमीपतः ॥  (६.११९.२३)

Offering her salutations to the devas and the brahmanas  Sita, with folded hands went near Agni and spoke thus

[Note: As commanded by Rama Sita steps into fire to prove her chastity and prays to Agni thus:

             यथा मे हृदयं नित्यं नापसर्पति राघवात् ।

             तथा लोकस्य साक्षी मां सर्वतः पातु पावकः ॥

            

              यथा मां शुद्धचारित्रां दुष्टां जानाति राघवः।

              तथा लोकस्य साक्षी मां सर्वतः पातु पावकः ॥

            

Just as my heart never moves away from Rama, so Agni the witness for all the world protect me from all sides.

I am pure and chaste but Rama thinks I am polluted; so Agni the witness for all the world protect me from all sides.]

  1. चलनात्पर्वतेन्द्रस्य गणा देवाश्च कंपिताः।

    चचाल पार्वती चापि तदाश्लिष्टा महेश्वरम् ॥  (७.१६.२६)

When the mountain was shaking, the ganas and devas were tossed about.  Parvati also felt the tremor and embraced her consort Maheshwara (Siva)

[Note:  The context is when Ravana tried to uproot the Kailasa Mountain, the abode of Siva, when his Pushpaka was not allowed to fly over it by Nandi]

  1. दाराः पुत्राः पुरं राष्ट्रं भोगाच्छादनभोजनम्।

    सर्वमेवाविभक्तं नौ भविष्यति हरीश्वर ॥ (७.३४.४१)

O Chief of Vanaras,  henceforth wives, sons, city, country, objects of enjoyment, clothes and food would be undivided between us, that is, we will partake of them as common assets.

[Note: Ravana was overcome by Vali’s superior strength.  Discretion being the better part of valour, Ravana concluded a treaty of friendship with Vali.  The above are words of Ravana to Vali]    

  1. यामेव रात्रिं शत्रुघ्नः पर्णशालां समाविशत्।

    तामेव रात्रिं सीतापि प्रसूता दारकद्वयम् ॥(७.६६.१)

The night during which  satrughna entered the hermitage of Valmiki, the same night Sita was delivered of twin male children.

  1. इदं रामायणं कृत्स्नं गयत्रीबीजसंयुतम् ।

    त्रिसन्ध्यं यः पठेन्नित्यं सर्वपापैः प्रमुच्यते ॥

Those who recite this, the whole of the story of Rama, composed of the bijaksharas (seed letters) of Gayatri Mantra, in the morning, midday and evening sandhyas, will be rid of all his evil deeds.

Citation.

http://prramamurthy1931.blogspot.in/2011/08/gayatri-ramayanam.html

http://www.advaita-vedanta.org/articles/rig_vedic_ramayana/rig_vedic_ramayana-1.htm

Tamils Lived In Treta Yuga Muchukunda Proof


Kalayavana, an Asuar(Asura means one who is mighty) who wanted to kill Lord Krishna was killed by Mucukunda, because of the machinations of Krishna.

Muchukunda turned Kalayavana into ashes by looking at him.

Story given towards the end of the Post.

Vishnu and Muchukunda.Image,jpg
Vishnu appears before Muchukunda in a Cave. “Vishnu Appears to King Muchukunda in a Cave in the Himalayas” by Unidentified, Indian – http://www.asia.si.edu/collections/singleObject.cfm?ObjectNumber=F1999.13. Licensed under Public Domain via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Vishnu_Appears_to_King_Muchukunda_in_a_Cave_in_the_Himalayas.jpg#/media/File:Vishnu_Appears_to_King_Muchukunda_in_a_Cave_in_the_Himalayas.jpg

Muchukunda belongs to the Ikshvaku dynasty.

The Iksvahu Dynasty was founded by Ikshvaku at Kosala.

He is the son of Satyavrata Manu, who migrated from the South because of a Tsunami.

Please read my Post Rama’s ancestor Dravida.

Muchukunda was the son of Mandhata.

  1. Brahma
  2. Marichi
  3. Kashyapa
  4. Vivasvan or Surya
  5. Vaivasvata Manu
  6. Ikshvaku
  7. Kukshi
  8. Vikukshi
  9. Bana
  10. Anaranya
  11. Prithu
  12. Trishanku
  13. Dhundhumara
  14. Yuvanashva
  15. Mandhata

Muchukunda went to sleep and woke up during Dwapara Yuga, when he killed Kalayavana.

Now let us look at the time factor involved.

If Muchukunda was the ancestor of Rama,who was  37th in Line, while Mandhata was the 15th in the Treta Yuga.

This means that Muchukunda was hibernating between 1.2 Million and 2.59 Million Years because he went to sleep in the Treat Yuga and woke up in the Dwapara Yuga.

Now,

Life in the universe is created and destroyed once every 4.1 to 8.2 billion years, which is one full day (day and night) for Brahma. The lifetime of a Brahma is believed to be 311 trillion and 40 billion years-Hindu Cosmology.

‘Eighty million years ago, India was approximately 6400 km (3968 miles) south of the Eurasian plate. Separating the two was the Tethys Sea. The Indo-Australian tectonic plate – containing the continent of Australia, the Indian subcontinent, and surrounding ocean – was pushed northward by the convection currents generated in the inner mantle. For millions of years, India made its way across the sea toward the Eurasian plate. As India approached Asia, around 40 million years ago, the Tethys Sea began to shrink and its seabed slowly pushed upwards. The Tethys Sea disappeared completely around 20 million years ago and sediments rising from its seabed formed a mountain range. When India and Tibet collided, instead of descending with the plate, the relatively light sedimentary and metamorphic rock that makes up the subcontinent of India pushed against Tibet, forcing it upwards, and created a massive mountain fold. ‘

https://ramanan50.wordpress.com/2015/03/22/shiva-uma-wedding-agastya-to-south-40-million-years-tectonics-proof/ )

The Great flood happened much before Muchukunda’s time.

 

The four yugas make up a cycle called divya-yuga, which lasts 4,320,000 years. One thousand of these yugas equal one day of Brahma, which is called a kalpa. Brahma’s lifespan is 100 years of his time.

That is  432 Million years

Day for Brahma happens for 216 million years.

At the end of the day Pralaya, dissolution of the Universe by Flood happens.

 

Naimittika Pralaya, which is of 4,320,000,000 earth years, occurs just after the end of a Kalpa. Also, known as the Night of Brahma, it signifies the end of living world.

This implies that The Tamils were in existence in Treta Yuga itself as Muchukunda was alive then.

‘He is remembered in Hindu scriptures as a righteous and glorious king. In some versions, he is the son of Vaivasvata Manu (formerly the Emperor Satyavrata of Dravida), one of the two central characters along with the Lord Matsya incarnation of Lord Vishnu in the Matsya Purana. He is born to Manu after the deluge which sends the King’s ship to the top of the Malaya Mountains in the Dravida country.”

( http://en.wikipedia.org/wiki/Ikshvaku)

The Malaya Mountains were a range of mountains that were mentioned in the Hindu sacred texts like Matsya Purana, the Kurma Purana, the Vishnu Purana,[1] and the epics of the Ramayana and the Mahabharata.

The Vishnu Purana specifically mentions it amongst the seven main chains of mountains in Bharata (ancient name of India), namely Mahendra, Malaya, Sahya, Śuktimat, Riksha,Vindhya, and Páripátra.According to the Matsya Purana, during the Great flood, the giant of boat of King Manu was perched after the deluge on the top of the Malaya Mountains.

http://en.wikipedia.org/wiki/Malaya_Mountains

These mountains are believed to have formed the southernmost part (Southwards starting from the Mangalore region) of the Western Ghats, modern day Kerala while the Northern part of the same was called the Sahya Mountains. . The peaks of these Malaya mountains were said to be higher than those of the Sahya Mountains. The Anaimalaiand Nilgiri form some of its higher ranges. Believably in the Ramayana and Mahabharata ages, and later in the period of recorded History, it might have been the junction of theChera and Pandya Kingdoms. Sangam Literature calls these mountains Pothigai.

Muchukunda.

Seeing him, KAlyavana came out filled with happiness. Seeing Krishna before him, the strong one followed him.

39. The lord of the Yavanas followed Govinda with the desire of capturing him, but he could not seize that great yoga-adept.

40. The celebrated and powerful king, Muchukunda, son of MAndhAtA, achieved great success in the battle between Devas and Asuras in the ancient times.

41. When the gods requested him to ask for a boon, he accepted sleep. He was extremely tired, and so the following words emerged from his mouth.

42. O gods! I will burn the person who wakes me up, with my eyes blazing with anger,” and he kept saying it again and again.

43. So, Shakra and the other gods said, So be it. Then he took permission of the gods and came to the king of the mountains.

44. The very tired king entered one of the caves and kept sleeping till the time he saw Krishna.

45. O king! NArada had told VAsudeva all about the boon he had received from the gods and his power.

46. Krishna, followed by that mleccha enemy, entered Muchukunda’s cave like a very humble person.

47. The intelligent Keshava stood near the head of the royal sage, Muchukunda, carefully avoiding the path of his vision.

48. The Yavana entered and saw the lord of the earth, sleeping and radiant like KritAnta (death). Then that most wicked one went towards him.

49. He, assuming the king to be VAsudeva, spurned him with his feet, just as the insect jumps into fire, bringing his own destruction.

50. The royal sage, Muchukunda, woke up on being kicked. He was very angry for being woken up and also for being touched by the feet.

51. Then, remembering the boon given by Shakra, he looked at him standing before him. As soon as he looked at him angrily, he burnt up entirely.

52. The fire erupting from the eyes of Muchukunda burned KAlayavana in a moment, just as lightning burns down a dry tree.

Citation.

http://mahabharata-resources.org/ola/ky_GP.html

http://en.wikipedia.org/wiki/Pralaya

http://www.harekrishnatemple.com/chapter19.html