Ravana History by Brahmin Somachandra Odisha in Gold

He was called Ravana Buddha, Buddha denoting Enlightened one.

He wrote Shiva Tandava Stotra, treatises on Astrology and Ayurvedateachers veda.

He is reported to have conquered territories not covered by the Ikshvaku dynasty of Lord Rama.

Information of Ravana abounds in Sinhala , Ceylon.

One such work is Ravana Tales.

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I am checking on the history of Ravana from Sri Lanka.

Though some information is yet to be cross checked, I am providing information that have been checked and will be writing more.

Ravana who was killed by Lord Rama was a Brahmin.

He was also considered to be part Yaksha.

He was also part of the Dravidas of the South and the Naga Loka was considered to be under him.

He was a Sanskrit scholar and an ardent devotee of Lord Shiva.

He ruled vast stretches of territory which included the now sunk Atlantis.

His father in law, Maya built a city in Atlantis.

Maya is also credited with having built Indraprastha, now called Delhi, capital of India.

Ravana had his reserve Army in Atlantis, The Americas.

Ravana is mentioned in Ramayana in detail and all the Eighteen Puranas of India, Mahabharatha, and classics of regional languages of India.

Not only Hindu texts refer to him but Buddhist texts as well.

He was called Ravana Buddha, Buddha denoting Enlightened one.

He wrote Shiva Tandava Stotra, treatises on Astrology and Ayurvedateachers veda.

He is reported to have conquered territories not covered by the Ikshvaku dynasty of Lord Rama.

Information of Ravana abounds in Sinhala , Ceylon.

One such work is Ravana Tales.

Ravana tales was written in Gold plate by a Brahmin, Somachandra Sri Bharathi from Odisha, India.

`Ravana Saga’ were based on the ola manuscript `Ravana

Tales’. The readers will wonder what this `Ravana Tales’

is? What is its history? This concluding chapter is intended

to provide the answer to such concerns.

Dr. Mirandi Obeysekere explains it as follows.

The original Ravana Tales had been written on gold

plates by Somachandra Sri Bharathi, an erudite Brahmin of

Kälinga Dash (presently known as Orissa) to be presented

to King Khallatanaga (110-104 BC) of Murunda dynasty.

However, he could not fulfill his wish as the King died

before the writing was completed.

Prince Marina, the elder son of King Khallatanaga

ascended the throne following the demise of his father

and the book was presented to him. Prince Marina was at

that time ruling in Girandurukotte with Mirandi Villa as

his centre of administration.

This book of gold sheaves was later inherited by his

elder son Prince Marina Senadhilankara and had since then

been passed over to the senior member of the succeeding

generation. Accordingly, it came into the possession of

the Chieftain Mildew Marina Senadhilankara who was

the Chieftain of Eva region. Subsequently it was inherited

by Marina Mahakappina Lanni Bandana Senadhilankana

who was a chieftain of Eva region, from his father Mildew

Marina Senadhilankara.

Erudite successors of this dynasty subsequently

contributed additional pages written on silver and copper

sheets to the original book of Sotuachandra Sri Bharathi.

The book contains factual information about King

Ravana, ancient Kshatriya (royal) families of Canna,

Brahmanic lineage, Naga, Yaksha, Diva clans, ancient

medicine, incantations, illangam and illangam (ancient battle

craft). The contents of the book were subsequently re-

written on Ala leaves and the original gold and copper

sheets had been donated to Mahiyangana temple.

The donation had been done by Adigar Wickramasinghe

(1515-1542 AD), son of General Rajaguru Marina

Mahakappina Lanni Bandana Kenadhilankara. Adigar

Wickramasinghe served as the Chief Adigar (Mama

Adikaratn) of King Jayaweera I (1514- 42 AD)’

Reference and Citation.

https://ravana1.wordpress.com

Image credit.

http://www.india.com/buzz/6-ravana-temples-in-india-you-need-to-visit-atleast-once-in-your-life-609985/

Lord Rama Grandmother Pandyan Princess Indumadhi

Puranas and Ithihasas,Ramayana and Mahabharatha are dismissed because they are religious texts(?).

Yet they would accept the Bible!
Rama’s ancestor Sibi,a Chola King built the Thiruvellarai Temple,about 10 km from Srirangam,Tamil Nadu in honour of Lord Vishnu as Pundarikaksha.


Indian historians,if there be any, being Secular (?) Anglophiles,are a strange species.

They would accept accept as Gospel the information provided by Greek Historians like Thucydides,others like Plutarch and Edward Gibbon,would brush aside Indian History recorded by Puranas,Ramayana,Mahabharatha,Kalidasa’s Raghuvamsa as myths.

Puranas and Ithihasas,Ramayana and Mahabharatha are dismissed because they are religious texts(?).

Yet they would accept the Bible!

Despite Kalidasa naming Raghuvamsa,meaning the Lineage of Raghu,ancestor of Rama,Raghuvamsa is ignored for history researches!

Why?

I shall be presenting information from Raghuvamsa on the Lineage of Raghu and Rama.

I have written with evidence that Manu was a Dravidian and there was no Aryan Invasion.

I have also written on the Ikshvaku Dynasty,the Solar Dynasty,Suryavansha.

Lord Rama’s Sister Shanta was married to Rishyashrunga of Sringeri,presently in Karnataka.

Rama’s ancestor Sibi,a Chola King built the Thiruvellarai Temple,about 10 km from Srirangam,Tamil Nadu in honour of Lord Vishnu as Pundarikaksha.

Details of the temple can be had from this site.

Details of the lineages of Ramayana and Seetha are described in the Bala Kandahar of Valmiki Ramayana.

naabhaagasya bhabhuuva aja ajaat dasharatho abhavat |
asmaat dasharathaat jaatau bhraatarau raama lakSmaNau || 1-70-43

43. naabhaagasya aja bhabhuuva= Naabhaaga’s, Aja, became – son; ajaat dasharathaH abhavat= from Aja, Dasharatha, is manifest; asmaat dasharathaat= from him, from Dasharatha,; bhraatarau raama lakSmaNau jaatau= brothers, Rama, Lakshmana, are born.

“Aja was Naabhaaga’s son and from Aja, this Dasharatha is manifest, and from him, from this Dasharatha, these brothers, Rama and Lakshmana are born… [1-70-43]’

http://www.valmikiramayan.net/bala/sarga70/bala_70_frame.htm

Rama was the son of Dasaratha and therefore the grandson of Aka.

Aja married Indumathi,a Pandyan Princess at her Swayamvara.

The suitor-princes assemble in the hall where Indumati enters with garland in hand fully robed as a selecting bride creating a sensation among the assembled princes. She is chaparoned by her nurse named lady sunanda under whose guidance she passes on from prince to prince until she comes in front of Aja; she looks lovingly at him and puts the garland round his neck much to the chagrin of the rival suitors and to the approval of the populace who express it by vociforous acclamations. – KMG

Notes and commentary of Kishanrao Madhavarao Joglekar on this 6th canto is made available here 1 MB pdf for further reading….

.

स तत्र मञ्चेषु मनोज्ञवेषान्सिंहासनस्थानुपचारवत्सु|
वैमानिकानाम् मरुतामपश्यदाकृष्टलीलान्नरलोकपालान्॥ ६-१

sa tatra mañceṣu manojñaveṣānsiṁhāsanasthānupacāravatsu|
vaimānikānām marutāmapaśyadākṛṣṭalīlānnaralokapālān || 6-1

sa tatra ma~nceShu manoj~naveShAnsi.nhAsanasthAnupacAravatsu |
vaimAnikAnAm marutAmapashyadAkR^iShTalIlAnnaralokapAlAn || 6-1

sa tatra ma.mceSu manoj~na veSAn si.mhAsanasthAn upacAravatsu vaimAnikAnA.m marutAm apashyat AkR^iSTa lIlAn nara loka pAlAn

6-1. saH= he that prince aja; tatra= there, in svayamvara maNDapa – the hall of bride’s personal selection of bridegroom; upacAravatsu= rAja upacAra upakaraNa yukteSu – which is having paraphernalia for attending kings; ma.nceSu= on such podium; si.mhAsanasthAn= on thrones – befitting to visiting kings; manoj~na veSAn= charmingly, decorated; vaimAnikAnA.m= those who travel in celestial aircrafts; marutAm= of such gods; AkR^iSTa= Atta = drwan, permeated; lIlAn= saubhAgyAn= [celestials’] magnificence; AkR^iSta vaimAnika marullIlAn – iti arthaH= who have pre-empted the magnificence of gods who travel in celestial aircrafts; nara loka pAlAn= human, world, rulers; sApekshatvAt api gamakatvAt samAsaH= mundane kings who looked ultramundane; apashyat= [prince aja] has seen.

In the hall of swayamvara prince aja has seen other princes and kings who have come as suitors of princess indumati sitting on befitting thrones placed on a stepped podia, where apparatus required for the comforts of visiting kings, like fanning instruments, refreshment liquors etc are provided, and those mundane princes have decorating themselves charmingly and looked ultra mundane as though they have preempted the magnificence of celestials whose wont is to travel in aircrafts. [6-1]..

–o)0(o–

नेत्रव्रजाः पौरजनस्य तस्मिन्विहाय सर्वान्नृपतीन्निपेतुः|
मदोत्कटे रेचितपुष्पवृक्षा गन्धद्विपे वन्य इव द्विरेफाः॥ ६-७

netravrajāḥ paurajanasya tasminvihāya sarvānnṛpatīnnipetuḥ|
madotkaṭe recitapuṣpavṛkṣā gandhadvipe vanya iva dvirephāḥ || 6-7

netravrajAH paurajanasya tasminvihAya sarvAnnR^ipatInnipetuH |
madotkaTe recitapuShpavR^ikShA gandhadvipe vanya iva dvirephAH || 6-7

netra vrajAH paura janasya tasmin vihAya sarvAn nR^ipatIn nipetuH mada utkaTe recita puSpa vR^ikshA ga.mdha dvipe vanya iva dvirephAH

6-7. paura janasya= of city, people; netra= eyes; vrajAH= hosts of [eyes]; sarvAn nR^ipatIn vihAya= all, kings, on leaving off – refraining to gaze at other kings; tasmin= on him, on prince aja; mada utkaTe= ichor, on temples – ruttish elephants with ichor oozing on temples; vanya= in forest – wild elephant; ga.ndha dvipe= on smelly, elephant; recita puSpa vR^ikshA= that are left off – leaving trees, flowered, trees; dvirephAH iva= honeybees, as with; nipetuH= fell – eye fell on prince aja like honeybees.

Refraining from gazing at all the other suitor princes, the host of eyes of city dwelling hosts fell on prince aja, as with honeybees refraining from the flowered trees on which they are so far hovering for nectar fall upon a wild elephant when it nears with strong smelling ichor oozing on its temples. [6-7]

Here the swarm of honeybees – u.mA; host of eyes of people – u.me; leaving one place to go to the other – anugAmidharma; leaving off all kings – bimba; leaving off flowered trees – pratibimba. There is no adhika visheShaNatva doSha in this upama

….

sā cūrṇagauram raghunandanasya dhātrīkarābhyām karabhopamorūḥ |

āsañjayāmāsa yathāpradeśam kaṇṭhe guṇam mūrtamivānurāgam || 6-83

sA cUrNagauram raghunandanasya dhAtrIkarAbhyAm karabhopamorUH |
Asa~njayAmAsa yathApradesham kaNThe guNam mUrtamivAnurAgam || 6-83

sA cUrNa gaura.m raghunandanasya dhAtrI karAbhyA.m karabha upama UrUH Asa~njayAmAsa yathA pradesha.m kaNThe guNa.m mUrtam iva anurAgam

6-83. karabha= kara pradesha visheSaH – from wrist to the tip of small finger of a hand, a hand sized; upama=similar to; UrUH= one having that much thighs – slender thighed indumati; sA= she – indumati; cUrNa gaura.m= with kumkum powder, which became red; guNa.m= usually means a thread, here a thread to which flowers are knotted – garland; mUrtam anurAgam iva= embodiment, of [her] love, as though; dhAtrI karAbhyA.m= with nurse sunanda‘s, hands; raghunandanasya kaNThe= around Raghu’s legatee – prince aja‘s, neck; yathA pradesha.m= in correct position; Asa~njayAmAsa= garlanded; na tu sva karrabhyAm – anaucityAt – The princess did not garland him with her own hands as it would be indecorous. So indumati used the hands of sunanda to garland prince aja.

Then that princess with slender-thighs indumati caused the bridal-garland, which is already reddened with auspicious kumkum powder, to be properly placed by the hands of her nurse sunanda around the neck of raghu’s son, prince aja, and then that reddish garland looked the very embodiment of her blushing love towards him. [6-83]

This is disputed as ‘kalpita upama’ and ‘utpreksha’.

–o)0(o–

तया स्रजा मङ्गलपुष्पमय्या विशालवक्षःस्थललम्बया सः|
अमंस्त कण्ठार्पितबाहुपाशाम् विदर्भराजावरजाम् वरेण्यः॥ ६-८४

tayā srajā maṅgalapuṣpamayyā viśālavakṣaḥsthalalambayā saḥ|
amaṁsta kaṇṭhārpitabāhupāśām vidarbharājāvarajām vareṇyaḥ || 6-84

tayA srajA ma~Ngala puShpa mayyA vishAla vakShasthala lambayA saH ama.msta kaNTha arpita bAhu pAshA.m vidarbha rAja avarajA.m vareNyaH

84. vareNyaH saH [prince ajaH]= worthy to be chosen, he, that prince aja; ma~Ngala puShpa mayyA= which is with auspicious, flowers, full of; vishAla vakShasthala lambayA= on braod, chest, danglinng; tayA srajA= by that, garland; vidarbha rAja avarajA.m= vidarbha’s, king’s, sister – indumati; kaNTha arpita= around neck, dedicated; bAhu pAshA.m= arms, loop of; ama.msta= felt.

By that garland of auspicious flowers looped around his broad chest that worthy prince aja felt as if princess indumati had whorled her delicate arms around his neck. [6-84]

Citation and reference with eternal thanks to,

https://sanskritdocuments.org/sites/giirvaani/giirvaani/rv/sargas/06_rv.htm

Treasure chest of Sanatana Sharma.

Related information.

https://ramanan50.wordpress.com/2014/06/20/indus-valley-inscriptions-written-in-tamil/

Rama Name Equals Thousand Names Of God Numerical Explanation

Ancient Indian texts have minimum four meanings.

1.Literal meaning.

2.An Allegory to indicate a Spiritual fact.

3.A hidden meaning indicating Tantra Sastra.

4.Explaining a scientific fact. 


Lord Rama image
Lord Rama

 

Ramayana is a historical fact, validated by archeology, Astronomy and, Literary references from contemporary literature from India and from around the world of ancient times.

Ramayana has over three thousand versions.

Some of them are in foreign languages of the Far East. Please read my articles on Ramayana, and Rama.

Be that as it may.

Ancient Indian texts have minimum four meanings.

1.Literal meaning.

2.An Allegory to indicate a Spiritual fact.

3.A hidden meaning indicating Tantra Sastra.

4.Explaining a scientific fact.

Apart from the words/letters of Characters indicate abstract qualities.

In some cases these names are mysticallly locked sounds.

They have the power to heal.

This is because of the Resonance the Sound creates.

I have written on the Breathing of Earth measured is identical to the Resonance of OM.(Schumann Resonance)

Please read my articles on Mantras.

Though there are many names for Individual God(Saguna Brahman), sometimes  there is more than one name for One God, some names are more powerful.
One such powerful name is Rama.

Probably because of this fact the sound of Rama in various forms is found in many cultures.

For the worship of RA.

Rama nama is declared to be so powerful that it is rated higher than Lord Rama Himself.

For more on Rama Nama please read my article on this.

The reference to Rama Nama is found at an important point in Vishnu Sahasranama, which along with Lalitha Sahasranama is rated as best among Mantra and Tantra Sastra combined.

Vishnu Sahasranama chanting is guaranteed to provide you mental peace, apart from many other things.

There are two methods of reciting Vishnu Sahasranama.

One is starting from the beginning to the end, with

Arthaa vishanna chanted twice.

The shorter version is to begin at the beginning and skip Phala Sruthi.

That is after Vanamaali Gathisaarngi…, you go to

EASWARA Uvacha, declaration by Lord Shiva

And continue to till the end as in the first method.

All the fruits that accrue are described in the phalasruthi.

But even when you skip the phalasruthi in the second method of chanting, you get all the benefits by the single sloka of EASWARA Uvacha.

What is that special sloka?

राम राम रामेति रमे रामे मनोरमे ।
सहस्रनाम तत्तुल्यं रामनाम वरानने ॥
Raama Raama Raame[a-I]ti Rame Raame Manorame |
Sahasra-Naama Tat-Tulyam Raama-Naama Vara-[A]anane ||

Meaning:
1: By meditating on “Rama Rama Rama” (the Name of Rama), my Mind gets absorbed in the Divine Consciousness of Rama, which is Transcendental,
2: The Name of Rama is as Great as the Thousand Names of God (Vishnu Sahasranama).

The sloka is special because the Speaker is Easwara(Shiva) and the one who is spoken  about is Vishnu as Rama.

Easwara means personal God.

Vishnu is One supports everything.

One interpretation of this sloka, which is popularly accepted is

‘Chanting Rama nama accounts to chanting the whole Vishnu Sahasranama (1000 names of Vishnu). :

The other explanation is that chanting Rama Nama is equivalent to chanting God’ s Name thousand Times.

Here Sahasranama is interpreted as Thousand Names, which is etymologically correct and not specific to only Vishnu Sahasranama.

The Numerical Explanation.

According to Sanskrit scriptures, there is a principle in which sounds and letters are associated with their corresponding numbers.
Ra denotes number 2 (Ya – 1, Ra – 2, La – 3, Va – 4 … )

Ma denotes number 5 (Pa – 1, Pha – 2, ba – 3, Bha – 4, Ma – 5)
So Rama – Rama – Rama becomes 2 * 5 * 2 * 5 * 2 * 5 = 1000amayana the Indian Epic is not a figment of imagination in the fertile mind of a poet.

* In the sloka each of the sounds RA and MA occurs thrice.

Hence the above calculation.
Reference and Citation.

https://www.quora.com/What-are-some-mind-blowing-facts-about-Lord-Rama

Additional information on Sanskrit Numerals1″to and Equivalent Alphabets.

‘ Sanskrit RA and number 2 marked below as #

Sanskrit Ma and 5 marked as *

I have provided this information to clarify the Numerical interpretation of RA and MA.

Sanskrit scholars and Linguistic specialists as I am a novice.

Source of the following information.

https://www.sanskrit-trikashaivism.com/en/learning-sanskrit-writing-ancient-sanskrit-characters-1/422

Letters and numbers – Variants
Numbers
Numbers
Numbers (variants included) Uno (variante) n/a n/a n/a Cinco (variante 1)or Cinco (variante 2) n/a n/a Ocho (variante) Nueve (variante 1)or Nueve (variante 2)or Nueve (variante 3) n/a
Transliteration 1 2 # 3 4 5 * 6 7 8 9 0
Consonants
Gutturals
Gutturals (variants) n/a kha (variant) n/a n/a n/a
Transliteration ka kha ga gha ṅa
Palatals
Palatals (variants) n/a n/a n/a jha (variant 1)or jha (variant 2) n/a
Transliteration ca cha ja jha ña
Dentals
Dentals (variants) n/a n/a n/a dha (variant) n/a
Transliteration ta tha da dha na
Labials म *
Labials (variants) n/a n/a n/a bha (variant) n/a
Transliteration pa pha ba bha ma
Semivowels र #
Semivowels (variants) n/a n/a la (variant 1)or la (variant 2) va
Transliteration ya ra la va

Dasaratha Had Sons other Than Four,In Sumeria Mittani Kings List?

So if Dasaratha,spelled as Tusharatta in these Kings Lists,who were Dasaratha’s successors in Sumerian and Mittani Empire? 

Names of the sons of Ramayana,Lava and Kusa are not found ,either.

Could it be that the Kings of Sumerian and Mittani are the children of Bharatha,Lakshmana,Shatrugna?

Or the sons of Dasaratha, through his consort other than Kausalya,Kaikeyi and Sumitra?

According to Hindu Sharma,A King can not anoint a son not through Queens.

Is it that Dasaratha gave away these far lands to his console’s son?

Though it is stated that Dasaratha married 60,000 wives to avoid the wrath of Parashurama,Valmiki records the 350 wives of Dasaratha.

 Valmiki Ramayana, Ayodhya Kanda, Chapter 34, Verse 10

Dasaratha said to Sumantra,
“Oh, Sumantra! being all my wives, who are here. Surrounded by all of them, I want to see the virtuous Rama.”
(‘who are here’ means available at the capital city then)
Valmiki Ramayana, Ayodhya Kanda, Chapter 34, Verse 13:


While checking up the spread of Sanatana Sharma, I stumbled upon facts ,which though initially seemed at variance with Indian texts,deeper study has proved that the information provided by Indian texts are in agreement with foreign sources.

Only after such verification, I write.

But one information, I am unable to reconcile.

That is Ramayana.

Rama’s Empire extended throughout the world and his sons were found in the far east and northwest of India.

Rama”s legacy is found in abounds in Iraq and the middle east.

The issue I am facing is that while names of Ramayana,Bharata( not Rama’s brother,but Dushyanta’s son) and Dasaratha are found in the Sumerian Kings List,and names of Dasaratha,Parashurama are found in the Kings List of Mittani.

But the progenies’ names of Rama are not found,though the names in these Kings Lists after Dasaratha are of Sanskrit origin .

But Bharatha,Lakshmana and Shatrugna do not find a place in these lists,though Rama’s son Lava founded the present day Lahore in Pakistan.

I am unable to find mention of any sons of Dasaratha,other than Rama,Lakshmana,Bharatha and Shatrugna.

So if Dasaratha,spelled as Tusharatta in these Kings Lists,who were Dasaratha’s successors in Sumerian and Mittani Empire?

Names of the sons of Ramayana,Lava and Kusa are not found ,either.

Could it be that the Kings of Sumerian and Mittani are the children of Bharatha,Lakshmana,Shatrugna?

Or the sons of Dasaratha, through his consort other than Kausalya,Kaikeyi and Sumitra?

According to Hindu Sharma,A King can not anoint a son not through Queens.

Is it that Dasaratha gave away these far lands to his console’s son?

Though it is stated that Dasaratha married 60,000 wives to avoid the wrath of Parashurama,Valmiki records the 350 wives of Dasaratha.

Valmiki Ramayana, Ayodhya Kanda, Chapter 34, Verse 10

Dasaratha said to Sumantra,
“Oh, Sumantra! being all my wives, who are here. Surrounded by all of them, I want to see the virtuous Rama.”
(‘who are here’ means available at the capital city then)
Valmiki Ramayana, Ayodhya Kanda, Chapter 34, Verse 13:
अर्ध सप्त शताः ताः तु प्रमदाः ताम्र लोचनाः |
कौसल्याम् परिवार्य अथ शनैः जग्मुर् धृत व्रताः || २-३४-१३
“ardha sapta shataah taah tu pramadaah taamra locanaah |
kausalyaam parivaarya atha shanaih jagmur dhrita vrataah ||” 2-34-13
atha= thereafter; taah= those; ardha sapta shataah= THREE
HUNDRED AND FIFTY pramadaah= women; dhritavrataah= steadfast in their vow (of devotion to their husband); taamra lochanaah= having red eyes; parivaarya= encircling; kausalyaam= Kausaly; jagmuh= went; shanaih= slowly.
‘Encircling Kausalya, three hundred fifty women, steadfast in their vow (of devotion to their husband), with their eyes reddened, went there slowly.’
(ii) Valmiki Ramayana, Book II : Ayodhya Kanda, Chapter (Sarga) 39, Verse 34 & 35:
Rama said to Queen Kausalya, His mother,
“Oh, mother! You do not grieve. You look after my father. The end of exile will come rather soon.”

Dasaratha wives 3,350,60,000

Scholars may clarify whether Dasaratha had any more sons than the four.

Kings List Sumerian.image
Rama in Sumerian Kings List

I have posted an article that Lord Rama and Bharata’s names are found in the Kings List of Sumerians chronicling their Kings.

Not only Rama and Bharata, but the names of other Hindu Puranic figures find a place in the Kings List.

The Names found are,

 Indra,Pururavas,Dasaratha,Parashurama,Satyavrata,Iksvahu,Kakusha,Janaka,Vasishta, Janamejaya,Dushyanta(Father of Bharata,after whom India is named as Bharatavarsha),Rishis Gautama,Dundhu,,Muchukunda,Drupada,Harischandra,Sagara,Bhagiratha, Lava, Kusha(Rama’s sons),Aja and Raghu(Rama’s ancestors),Pundarika,

Curious enough ‘ all of them belong to Solar Dynasty mentioned in Puranas.

Sumerian Kings List

Mittani Kings List. Source. https://en.m.wikipedia.org/wiki/List_of_rulers_of_Mitanni

 

Rama’s Sister Shanta Born 4449 BC,Abandoned By Dasaratha?

She was born on 12th March,4449 BC.

He quotes Valmiki Ramayana ,Canto 9 (?),Sloka 12?

I am unable to find the reference.


I came across an article in a respected site that Shanta,Lord Rama’s Elder sister,Dasaratha’s daughter through Kausalya Rama’s Mother) was abandoned by Dasaratha and hence Kausalya was miffed with him.

The article seems to have been influenced by A popular TV Serial.

Here are the excerpts.

The Mystery of Shanta- Lord Rama’s sister

Of the two legendary Indian mythologies, Ramayan enjoys a priestly following amid Hindu community. Surrounded by some startling facts including that it is written by once a dacoit-turned-sage Valmiki, and written partly on the basis of what Sita explained to him, it makes Ramayan ev

en more mystifying.

Shanta in Ramayan

There have been quite a few instances when not every part of story of this epic mythology was put forth for the audience to see, sometimes certain characters were kept in low limelight to highlight the importance of others. Like that of Shanta, King Dashrath’s first born; even the narration around her birth and abandonment were kept low, until only recently a popular TV show hinted to unfold a mysterious character in epic Ramayan.

 King Dashratha and Queen Kausalya were blessed by their first born, a daughter, who they named Shanta. She was the epitome of poise, peace and harmony. She grew up to be a beautiful princess with qualities of a warrior. But, King Dashrath longed for a son, to continue his reign.

 

Dasharatha’s wives- Kausalya, Sumitra and Kaikeyi

He married Sumitra and Kaikeyi with an intention to bear a son, a ruling prince for Ayodhya. But, years went by and Ayodhya never received good news of their awaiting wish to see a prince.

Rishi Vibhandak and Urvashi

With guilt abiding within him, King Dashrath visited Sage Vashishta to seek an answer to his miseries. Vashishta told him about Sage Vibhandak, whose strict penance to achieve great power scared Lord Indra. Thus, he ordered a celestial paramour Urvashi to intervene his yogic activity.

Rishi Rishyasringa

As a result of which Sage Vibhandak got distracted, and his alliance with Urvashi bore him a son Sage Rishyasringa. Vibhandak pledged to raise his son alone in an isolated society, with no mention of womenfolk or even their existence.

 King Dashratha was informed that if only a woman with great power could manage to bring Rishyasringa into a family world, then the Putrakameshti Yagya performed by him could bear the former sons.

 

Marriage of Shanta and Rishi Rishyasringa

Dashratha, out of desperation and helplessness abandoned his daughter Shanta and asked her to bring Sage Rishyasringa. She followed her father’s order and, despite Queen Kausalya’s plea to stay back, Shanta gave up princely life and went to live with Rishyasringa.

   https://www.speakingtree.in/allslides/why-king-dashrath-abandoned-his-daughter-and-lord-ramas-sister-shanta/369981

Sage Rishyasrunga,at the request of Dasaratha performed the Putrakameshti Yaaga to beget sons and Dasaratha was blessed with four sons,Ramayana,Bharathanatiyam,Lakshmana and Shatrugna.

Valmiki Ramayana is the authority for Ramayana.

Here is what Valmiki Ramayana says,

‘ ikSvaakuuNaa.m kule jaato bhaviSyati sudhaarmikaH |

naamnaa dasharatho naama shriimaan satyapratishravaH || 1-11-2

2. ikshwaaknaam= in Ikshwaku; kule+jaato= dynasty, born in; su+dhaarmikah= very virtuous one; naamna= by his name; Dasaratha; naama= named; shreemaan= resplendent one; satyapratisravah= truthful to his vow.

” A king named Dasaratha will be born into Ikshwaku dynasty who will be very virtuous, resplendent and truthful to his vow.” [said Sanat Kumara, the Sage] [1-11-2]

 a~nga raajena sakhyam ca tasya raaj~no bhaviSyati |

kanyaa ca asya mahaabhaagaa shaa.ntaa naama bhaviSyati || 1-11-3

3. angaraajena= with the king of Anga; sakhyam= friendship; tasya+raajno= to that, king [to Dasaratha]; bhavishyati= will happen; kanyaa=daughter; cha+asya= also of him [King of Anga]; mahaabhaagaa= great women; Shanta; naama= named one; bhavishyati= will born.

” King Dasaratha will befriend the king of Anga and he, the King of Anga will beget a great girl named Shanta. [1-11-3]

 putrastu so~Ngaraajasya romapaada iti shrutaH |

tam sa raajaa dasharatho gamiSyati mahaayashaaH || 1-11-4

4. putrastu= son of; sah= him [ Anga, the king of Anga]; Romapaada; iti+shrutah= thus heard; tam= to him; sah+raajaa= that king; Dasaratha; gamishyati= goes; mahaayashah= the well renowned.

The son of King Anga [the original king of Anga kingdom after whom the kingdom is named] will be known as King Romapaada and to him goes the well renowned King Dasaratha. [1-11-4]

 anapatyo.asmi dharmaatman shaa.ntaa bhartaa mama kratum |

aahareta tvayaa aaj~naptaH santaanaartham kulasya ca || 1-11-5

5. anapatyah= childless; asmi= I am; dharmaatman= Oh! Righteous One; Shaantaa+bhartaa= Shanta’s husband; mama+kratum= my, Vedic ritual; aahareta= shall preside over; twaya= by you; aajсpta= be instructed; santaanaartham= cherishing children; kulasya+cha= for dynasty also.

[Then King Dasaratha says to King of Anga] “Oh! Righteous One, I am childless and hence I intend to perform a Vedic ritual. Shantaa’s husband [Sage Rishyasringa] shall preside over that Vedic ritual that enhances my dynasty, at your instruction. [1-11-5]

 shrutvaa raaj~no.atha tat vaakyam manasaa sa vici.ntya ca |

pradaasyate putravantam shaa.ntaa bhartaaram aatmavaan || 1-11-6

6. shrutvaa= having heard; rдjnah= King’s, Dasaratha’s; tad+vaakyam= those words; manasaa= heartily; vichintya= considered; cha= also; pradaasyate= will give, will allow; putravantam= one who endows children by his boons; Shaanta+bhartaaram= Shanta’s husband; aatmavaan= that benevolent soul.

” That benevolent soul, [Romapaada, the king of Anga] on hearing those words of King Dasaratha, considers heartily and he gives away [will allow] Shanta’s husband, [i.e., his son-in-law, Sage Rishyasringa] one who endows progeny with his boons [to go along with King Dasaratha.] [1-11-6]

 shaa.ntaa tava sutaa raajan saha bhartraa vishaam pate |

madiiya nagaram yaatu kaaryam hi mahadudyatam || 1-11-19

19. shaantaa= Princess Shantaa; tava+sutaa= your, daughter; raajan= Oh! King; saha= along with; bhartraa= her husband; vishaampte= Lord of subjects; madeeya= my own; nagaram= city; yaatu= may go over; kaaryam= a deed, the ritual; hi= verily[because]; mahat= great one; udyatam= is contemplated[by me].

” Oh! King, the Lord of Subjects, Princess Shaanta your daughter, along with her husband Sage Rishyasringa may go over my city Ayodhya, as I contemplate [to perform] a great Vedic ritual, which is great deed. ” [Said Dasaratha] [1-11-19]

 Reference and citation.

 http://www.valmikiramayan.net/bala/balaitrans11.htm

There no evidence that Shanta was Dasaratha’s Daughter,according to Valmiki.

However, Sri.B.G.Kanuja,in his book Immortal Love of Ramayana, writes that Shanta was Dasaratha’s Daughter and was given in adoption to Romapada.

She was born on 12th March,4449 BC.

He quotes Valmiki Ramayana ,Canto 9 (?),Sloka 12?

I am unable to find the reference.

Scholars may clarify.

And there is no evidence Dasaratha abandoned her.

 

https://books.google.co.in/books?id=zHgW9SezCqoC

 

“> https://books.google.co.in/books?id=zHgW9SezCqoC&lpg=PA48&dq=shanta%2Cramayan&pg=PA48&output=embed

Hanuman Sanskrit Grammarian Sanskrit Grammarians List

Apart from these, Hanuman is regarded as the Tenth Grammarian of Sanskrit.

Hanuman wonders as to which language he should use when he met Sita in Lanka.

He was worried that Sita might mistake him to be Ravana in disguise if  he ( Hanuman ) spoke in Sanskrit for Ravana was a Sanskrit scholar.


Hanuman,the ardent devotee of Lord Ramachadra was not only powerful,wise ,he was also a scholar of Sanskrit.

His skill in debates are reported to be exemplary.

His presentation of facts and information to people to address the issue worrying them.

So much so ,Kamba Ramayana,the Tamil Epic narrates an incident thus.

Hanuman with five faces.image
Panchamuka Hanuman

After seeing Sita in Lanka ,Hanuman returned to Rama and he addressed Rama stating,

‘கண்டேன் சீதையை ‘

Seen Sita.

These were the words.

In Tamil this is not correct grammatically as the verb starts the sentence.

But had Hanuman started in Tamil according to grammar or in the normal fashion of speaking,he should have said,

நான் சீதையை கண்டேன்
But in this form, there would have been an element of suspense/anxiety for Rama as one can also say

I have not seen Sita.

So Hanuman did not begin either with first person(Hanuman) or the the third person (Sita)!

So great was his reading of human mind.

Apart from these, Hanuman is regarded as the Tenth Grammarian of Sanskrit.

Hanuman wonders as to which language he should use when he met Sita in Lanka.

He was worried that Sita might mistake him to be Ravana in disguise if  he ( Hanuman ) spoke in Sanskrit for Ravana was a Sanskrit scholar.

‘Yadi vacam pradasyamidvijatiriva Samskrutham

Ravanam manyamana maam Sita Bhita Bhavishyati

Vanarasya viseshena katham syaad abhibhaashanam

Avasyam eva vaktavyam maushamvakyam arthavath

-Ramayana V .20.19

Shall write on Manusha Bhasha later.

Hanuman is considered to be the Tenth Grammarian of Sanskrit.

List of Sanskrit Grammarians.

Bhartruhari

Katyayana

Panini

Patanjali

Pingala

Sakatayana

Saunaka

Vararuchi

Yaska

Advaita Ramayana Adhyaatma Ramayana Pdf

As Rama was not a fictional character,the writers felt that it would be more authentic to present Rama as the Ideal one to follow for He was Real.

There are some versions which are subtle and they convey the message of various philosophical concepts of Hinduism that are to be practiced by one to Realize the Self,Brahman.


Over a Thousand versions of Ramayana ,one of the two Great Epics of India,the other being Mahabharataha!

Of these versions many are in Sanskrit in which it was composed and that too by the same author,Sage Valmiki.

Some versions are meant for Higher Beings,some abridged,and some short and some stressing the Abstract Reality embodied in Lord Ramachandra,the Emperor of India.

Ramachandra was also the Emperor of the entire landmass on Earth and He is mentioned in ancient texts of the world including the Sumerian Kings List.

He was also referred to as RA and Rama worship is found in Americas ,Africas and ancient Europe.

While there are various versions in Sanskrit, in regional languages of India and in the Far East,all of them are in agreement with the fact that he was a Historical personality and not a figment of imagination of a creative poet.

Notwithstanding language barriers and the varied locations where/in which the Ramayana is composed,basic facts mentioned by Sage Valmiki in his Ramayana are adhered to.

In some versions certain changes are made in the narrative to enhance the quality of the literary work and the poets ensure that hints are made available in the text that there are such variations from Valmiki Ramayana.

While some of these versions enhance the quality of the work through characterisations,some provide more details in respect of Geography:some include the regional customs.

As the very name Ramayana implies Ramayana is the ‘Path of Rama’.

Rama Ayana meaning Path followed by Rama.

The Path travelled by Rama during his life was marked as Ideal and as such is recommended for people as it is deemed to be the Righteous one.

As Rama was not a fictional character,the writers felt that it would be more authentic to present Rama as the Ideal one to follow for He was Real.

There are some versions which are subtle and they convey the message of various philosophical concepts of Hinduism that are to be practiced by one to Realize the Self,Brahman.

One can read the Valmiki Ramayana as History and also as an explanation of Karma yoga and lokayata,the worldly way of performing one’s duties in accordance with Dharma,come what may.

There are some versions that stress on the Divine aspect of Rama and emphasize Bhakti yoga,the Path of Surrender to God.

Saint Tulsidas’s Ramcharitamanas belongs to this category where RamaBhakti takes priority and as Bhakti yoga implies Duality or Qualified Duality.

Dwaita and Visishtadvaidha,are two aspects of the Reality,Brahman as explained in the Vedas.

The other system Vedic Thought on Reality needs to be brought out.

This Thought is Advaita,the system that explains the Reality as One,non dual, Advaita.

This aspect is brought forth in Adhyaatma Ramayana.

It is said to have been composed by Veda Vyasa,the compiler of the Vedas and the Puranas.

There is also a view that Adhyaatma Ramayana was composed during the middle ages.

Adhyaatma Ramayana stresses Advaita system of them,made popular later by Adi Shankaracharya .

The Advatic thought runs through Adhyaatma Ramayana and the Rama Gita, where Rama’ discourse on Reality to Lakshmana is pure Advaidha.

The term Adhyaatma Ramayana indicates it to be Advaidha.

the Sanskrit scriptures have a very precise definition of the word spirituality (adhyatma): “aatmani adhi iti adhyatma”, meaning all that which is performed in accordance with the wishes of the soul (aatma)is spirituality.

From Bhagavad Gita, 8.3 : अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते । means:

The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyātma, the self.

The text represents Rama as the Brahman (metaphysical reality), mapping all saguna (attributes) of Rama to the nirgunanature (ultimate unchanging attributeless virtues and ideals). Adhyatma Ramayana raises every mundane activity of Rama to a spiritual or transcendent level, the story into symbolism, thus instructing the seeker to view his or her own life through the symbolic vision for his soul, where the external life is but a metaphor for the eternal journey of the soul in Advaita terminology.

The book is aimed to be used as a guide and a ready source of instruction for a spiritual seeker, as it presents the Ramayana as a divine allegory.

Adhyaatma Ramayana has Seven Cantos,Chapters,4500 verses.

Apart from this there are variations to Valmiki Ramayana in Adhyaatma Ramayana.

These are,

Comparison with Valmiki Ramayana

In a study of Adhyatma Ramayana it is essential to know where it differs from the Valmiki Ramayana.

Valmiki’s object seems to describe Rama as an ideal human character though he accepts him as an avatarof Maha Vishnu; but the divinity of Rama is always kept latent. This objective of Valmiki is made clear at the very beginning of the epic in verses 1 to 18 of Chapter 1 of Bala Kanda. Here Valmiki asks Narada the following questions:

1. “Who in the world today is a great personage, endowed with all virtues, who is courageous, who knows the secret of Dharma, who is grateful, who is ever truthful and who is established in sacred observances”?

2. “Who has great family traditions, who has got sympathy for all creatures, who is most learned, who is skilful, and whose outlook is ever kindly”?

3. “Who is courageous, who has subdued anger, who is endowed with splendor, who is free from jealousy, who, when angry in the field of battle, is a terror even to the Devas”?

In reply to this question, Sage Narada narrated in brief the entire Rama Katha which formed the basis for Valmiki to expand and make it a vast, beautiful and unique epic poem of great literary value which came to be called Valmiki Ramayana. (Narada’s brief exposition of Rama Katha to Valmiki is called ‘Sankshepa Ramayana’ which is used in many households for the purpose of daily recitation).

The object of an epic which begins with such a description of its hero is obviously to give us a picture of human perfection. But this does not mean that Valmiki did not recognize divinity in his hero. When a person is described as a Deity, it happens that ordinary human beings start worshipping him and are not inclined to treat him as a role-model to imitate and follow. This probably must have been the reason for Valmiki to propound the divinity of Rama in subdued tones and paint him prominently as a great human being with all the human frailties and weaknesses so that the people at large may learn from his life.

While Valmiki’s great epic is the saga of Rama in respect of its direct approach, Adhyatma Ramayana is a direct elaboration of its spiritual implications. In the former Rama is a great hero, in the latter he is a deity- Maha Vishnu, covered in thin apparel – held before all to worship. This is made clear in the very first chapter of the book entitled ‘Sri Rama Hridaya”.

The text of Adhyatma Ramayana projects Rama as the Supreme Self; but while doing so it takes care to see that Rama is also a Personal Deity, the Supreme Isvara, who is to be prayed and sought after by all those who seek knowledge of non-duality. It teaches Bhakti of the most intensive type and stresses that through devotion to Rama alone the saving Jnana would arise in the Jiva. The teaching of the Adhyatma Ramayana is an extension of the declaration of the Svetasvatara Upanishad, “it is only in one who has supreme devotion to God and to his spiritual teacher that this truth – knowledge of the non-dual Self – when taught will shine”.

Thus to establish Rama’s divine status, as an object of worship and devotion and to teach that Bhakti and Jnana are not only reconcilable but always go together is the prime object this great text. In order to achieve this objective, the Adhyatma Ramayana, while sticking to the main trends and incidents of the Rama Katha described in Valmiki’s epic, makes various deviations in the course of its extensive narration. A few such instances are cited below.

….

The major alteration in the fact of the story found in the Adhyatma Ramayana is the introduction of a “Shadow Sita” throughout the period of her abduction. The real Sita disappears into fire just before the golden deer episode. Tulasidasa also follows the Adhyatma Ramayana in this respect.

Compare Tulasi’s Sri Ramacharitamanasa, Aranya Kanda, Doha 23 and the Chopai: “When Lakshmana had gone to the woods to gather roots, fruits and bulbs, Sri Rama, the very incarnation of compassion and joy, spoke with a smile to Janak’s daughter (Sita):- Listen my darling, who have been staunch in the holy vow of fidelity to me and are so virtuous in conduct: I am going to act a lovely human part. Abide in fire until I have completed the destruction of the demons.”

“No sooner had Sri Rama told Her everything in detail than she impressed the image of the Lord’s feet on Her heart and entered into the fire, leaving with Him only a shadow of Hers, though precisely of the same appearance and the same amiable and gentle disposition. Lakshmana, too, did not know the secret of what the Lord had done behind the curtain.”

In the Adhyatma Ramayana, Sita emerges from the fire at the end of the war when the shadow Sita enters into it. (The whole drama is preplanned and enacted at the bidding of Sri Rama Himself).

Other alterations in the Adhyatma Ramayana include: Ravana treats Sita with the respect due to a mother and Sri Rama establishes a Sivalinga at the site of the bridge to Lanka.

The major contribution of the Adhyatma Ramayana lies in the casting of Rama in the role of the spiritual teacher and in the several exquisite hymns sung in praise of Rama. There are four occasions when Rama assumes the role of the teacher and gives philosophical disquisition.

Rama reveals himself as four-handed Mahavishnu at his very birth, a feature that is not seen in Valmiki

Sage Valmiki depicts Sri.Rama as an ideal man while admitting his divinity, whereas Sage Vyasa present him as the Supreme Being incarnate with the full remembrance of his divinity and the recognition of it by all wise men.

In response to Lakshmana’s questions on different occasions he teaches knowledge, devotion and detachment, methods of worship and the way of emancipation. In reply to Kaushalya’s query, Rama teaches the three Yogas of Karma (action), Jnana (knowledge) and Bhakti (devotion).

The well known Ramagita is part of Adhyatma Ramayana. It contains teachings on Advaita Vedanta. The real contribution of this work is in its repeatedly propounding the doctrine that Rama is Brahman the Absolute and that Sita is His Maya-shakti or Prakriti, thereby raising the personality of Rama to the highest level and providing a firm base to the worship of Rama.

Ahalya the wife of Sage Gautama is in invisible form in the Valmiki Ramayana, whereas in the Adhyatma she has been depicted in the rock form.

In the Ayodhya Kanda of Adhyatma Ramayana the section opens with a visit of Sage Narada to Sri. Rama to remind him of the purpose of his incarnation, which Sri. Rama acknowledges. All these incidents are not in Valmiki.

In the Adhyatma, banishment of Sri Rama is accomplished by the Devas through Goddess Saraswathi, by possessing the two women i.e. maid servant Manthara and Kaikeyi. In Valmiki this incident is explained as a simple court intrigue.

Sage Valmiki’s evil past has been explained in detail in Adhyatma, but not in the other.

In Adhyatma, Lakshmana requests Rama to instruct him on the means of attaining Salvation. Rama also gives him an elaborate discourse on Jnana and Bhakti, conveying the quintessence of Vedanta. This is not there in Valmiki Text.

According to Adhyatma, Ravana is aware of the fact that Sri. Rama in human form is Lord Vishnu incarnated to kill him. Ravana is also aware of the fact that destruction at Sri. Rama’s hand is easier way of gaining salvation than through spiritual practices (devotion through confrontation – an example for vidvesha bhakti).

In Adhyatma – unknown to Lakshmana, Rama informs Sita that Ravana will be coming to abduct her, and that therefore he is handing her over to the Fire deity Agni for safe custody, till he takes her back again. In her place Maya Sita is left in Asrama, and it is this illusory Sita that Ravana abducts. This is unknown in the Valmiki.

In Valmiki, it is Kabandha who advises Sri. Rama to make friends with Sugreeva and gives details about the place of his residence, whereas in Adhyatma it is ascetic Sabari who first tells Rama about Sugreeva and informs him that Sita is confined in Ravana’s palace.

After the death of Vali it is Hanuman who consoles Tara in Adhyatma Ramayana, whereas in Valmiki Sri. Rama gives her an elaborate advice of philosophy of Vedanta and the practice of devotion, besides consoling her.

In Adhyatma while Rama is staying at Mount Pravarshana after the coronation of Sugreeva, he gives an elaborate discourse to Lakshmana on the ritualistic worship of Lord Maha Vishnu (i.e Himself), thus revealing his identity with the Supreme Being openly.

Swayamprabha comes to meet Rama and praises Him, identifying him as Supreme Being. According to the advice of Rama she goes to Badari to attain Mukthi.. This episode is absent in Valmiki.

Sampati gives an elaborate discourse to the monkeys who meet him He quotes Sage Chandramas, while telling about the divinity of Sri. Rama. This incident is available in Adhyatma only.

A conspicuous addition in the Adhyatma is Rama’s installation of the Sivalinga in Rameswara, before the construction of Sethu for the success of the enterprise. Rama also declares about the merit of Pilgrimage to Rameswara and Sethu Bandha here. These elaborations are not available in Valmiki.

Sri Rama is well aware of his divinity during the Nagapasa missile episode and Garuda’s arrival to release them. In Valmiki, Rama is not aware of his Divinity till the end when Brahma imparts that knowledge to him.

Kalanemi obstructs Hanuman while he is on his way to bring Mritasanjivani, a herb that can revive one who is almost dead. This incident is absent in Valmiki.

Narada praises Rama after the death of Kumbakarna in Adhyatma. This is absent in Valmiki.

Killing of Maya Sita by Indrajit and illusion created thereon by black magic is available in Valmiki but not in Adhyatma

Before going to battle Ravana, for gaining invincibility in fighting, begins fire rite, as per the advice of his guru Sukra. This rite is blocked and stopped by the monkeys. These incidents are absent in Valmiki Ramayana.

Rama cuts down the heads of Ravana repeatedly, but could not kill him. Vibhishana informs Rama that Ravana has got amrita deposited in his umbilicus and that until it is removed he cannot be killed. This is available in Adhyatma Ramayana. But in Valmiki Ramayana as per the advice of Sage Agasthya Rama chants Adhithya Hrudaya and worships Lord Soorya to kill Ravana.

According to Adhyatma on the death of Ravana, his spirit, having luminosity of lighting enters into Rama and attains salvation. This explanation finds no place in Valmiki.

After the death of Ravana, Sita’s fire ordeal is only to replace the Maya Sita by Rama. The whole event is given the appearance of a real ordeal in Valmiki.

In Adhyatma Ramayana every one praises and chants the hymn on Rama starting from Vamadeva, Valmiki, Bharadwaja, Narada, Viradha, Sarabanga, Sutikshna, Agasthya, Viswamitra, Vasishta, Jatayu, Kabhanda, Sabari, Swayamprabha, Parasurama, Vibhishana, Hanuman etc. This is absent in Valmiki.

Reference and block quote citation.

Visit the following link for quality information on Hinduism.

http://stotraratna.sathyasaibababrotherhood.org/adr2.htm

For download of Adhyaatma Ramayana in Sanskrit with English Translation by MSri. Munilal

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