Wednesday, October 16, 2013

RAMAKRISHNA MANTRA IS SIMPLE AND EFFECTIVE FOR MEDITATION

 RAAMA-KRISHNA MANTRA IS SIMPLE AND EFFECTIVE FOR MEDITATION

(DISCOURSE BY N. R. SRINIVASAN, NASHVILLE, TN, USA, OCTOBER, 2013)

Sage Valmeeki saw a pair of cranes male and female moving in the forest, never parting from one another. A Nishada of hunter’s tribe struck the male bird and mortally wounded it while the sage was watching.  Overcome with grief, the sage cursed him as follows: “O Fowler! May you not have peace of mind for endless years, since you killed the one of the pair of cranes, infatuated with passion” –“Maa nishaada pratishthaam tvam agamah saasvatee samah  yat krauncha-mithunaad-ekam-avadheeh kaamamohitam”. This couplet came out instantly out of his grief (Soekah slokatva maagatah). This outburst of Vaalmeeki was in the vehemently used Anushtub meter in Rigveda Mantras consisting of 32 letters.  On the advice of Lord Brahma Valmeeki composed entire Ramayana in this meter which became popular as Sloka meter in literature. Ramayana is  Aadikaavya, the first known literary work in the divine language of Sanskrit as a matter fact before the dawn of any other language known to humans.

As we all know Valmeeki was also a hunter before enlightenment.  Naarada taking pity on his worthless life administered two lettered mantra “Ma” and “Raa” without any explanation and told him to meditate upon it to get into an ascetic life by divine blessing.  Of course even if he had explained their deeper meaning the illiterate hunter would not have comprehended the same then. These two letters after repeated chanting turned into “Raama” with which name the 7th incarnation of Vishnu descended on the earth.  Why Naarada chose these two letters?  Ma is the seed letter (beejaakshaera) in the Panchaksharee (five syllables)   Vedic mantra “Namah Sivaayaa”. Raa is the seed letter in the Ashtaaksharee mantra (eight syllables) “Om Namoe Naaraayanaaya”. In combination it became a powerful mantra of Siva-Vishnu by chanting which over thousands of years once the greatest sinner became later the holiest and wisest sage in the world who is credited with the first literary master piece of 24000 Slokas of the great epic Srimad Ramayana.

It is interesting to note Rama mantra existed long before the seventh avatar of Vishnu descended on earth with that name. It is equally important to note the word Krishna which is also considered as mantra existed long before the eighth incarnation of Vishnu.  In this context it is worth recalling the following mantra from Mahaanaaraayana Upanishad:  “Bhoomir-dhenur-dharanee lokadhaarineee | uddhritaasi varaahena Krishnena Satabaahunaa || --You were lifted by Krishna with his hundred arms in the form of Varaaha. You are well known as Bhoomi (Mother Earth), Dhenu (cow), Dharani, the supporter of all the worlds. The word Krishna means one who delights the earth. Krish means earth and na means one who provides relief (Krishirbhoovaachakah sabdo nancha nirvritivaachakah). In the Andhra version of MNU according to Sayana the famous commentator its meaning reads as follows: The earth is the giver of happiness like the milk cow, the sustainer of life and support for all living beings. Represented as such the earth is addressed: “Thou wert raised up by Krishna in His Incarnation of the Boar having hundred hands. Here Varahavatar is described as emerging from Krishna who is none other than Sriman Naaraayana or Jagadeesa. 


The word “Krish+Nah” one who attracts is derived from “aakarshayathi iti Krishnah” This means that Sri Krishna has an irresistible charm that draws all souls to him like a magnet that draws iron filings to itself.


Scholars used to say that the word encompasses in itself the following: “Ki” - He is Lakshmipathi “Ru” - He has all the charm of Sri Rama; “Sh” – He has all the 6 major GuNas of Bhagavaan (Shad guna paripoorna) “N” – He is the same as “Nara-hari” (i.e.) Narasimha
“AakarshaNa” means endearing oneself to the hearts of jivas. While one can feel happy at the thought of Rama (ramyate iti Raamah), one does not have to even think of Krishna. He enters our minds on his own volition and fills our hearts completely.


This should have inspired Jayadeva who composed his Dasaavataara Stotra in Geeta Govinda where he describes Krishna as the one who appeared as various avatars in Dasaavataara: “Vedanuddharate jagannivahate bhoogolamudbibhrate |daityaandarayate balim chchalayate kshatrakshyam kurvate paulastyam jayate halam kalayate kaarunyamaatanvate| mlechchaanmoorchchayate dasakritikrite Krishnaaya  tubhyam namah || Here Krishna is addressed as Supreme  Principal from whom the ten avataras of Matsya, Koorma, Varaaha, Narasimha, Vaamana, Parasuraama,  Raama, Balaraama, Buddha and Kalki emerged as Dasaavatars.

Also in Valmiki Ramayana Yuddha Kanada Brahma reveals Rama’s identity as Mahaavishnu and addresses him as Krishna— Ekasringoe varaahastvam bhootabhavya sapatnuijam; ajitah khadgadhrig vishnuh Krishnaschaiva brihad balah; sahasrasringoe vedaatmaa sata seershoe maharshabhah; tvamupendroe madhusoodhanah; tvam yajnastvam vashatkaarasstvam omkaarah parat parah [ Boar with a single tusk, the conqueror of your past as well as future enemies; The wielder of the sword Nandaka Vishnu, Sri Krishna endowed with great might; In the shape of the Vedas you are the great bull with a thousand horns; you are the younger brother of Indra, Upendra  and the killer of Madhu; You are  Yajnapurusha, embodiment of Sacrifice, the sacred syllable  “Vashat”  and You are the mystic syllable Om and Higher than the Highest ].  This revelation of Brahma that Rama is none other than Krishna and   both these terms refer to Parabrahman or Supreme Principal should have inspired Jayadeva to come out with his version of Dasaavatar as described above.  It is hard to believe that such a staunch devotee of Vishnu would have missed this revelation of Rama as Mahaavishnu by none other than the Creator Brahma.  The mention of the word Krishna both in the Upanishad and Ramaayana of Tretaayuga clearly indicates the word Krishna existed long before the descent of Krishnaavatar in Dwaaparayuga.

Sloka in Sanskrit literature is known as an epic meter consisting of four quarters (paadas or lines) of eight syllables each or two lines of sixteen syllables each. Sloka meter in Sanskrit literature is synonym with Anushtup meter of Rigveda Divine Composition.  That is why Slokas are revered by Hindus and powerfully employed in their prayers.

In Kalisantaranopanishat Brahma (Hiranyagarbha) reveals the following Mantra to Narada which has become very popular with Krishna Consciousness Movement all over the world.

Sa hoevaacha Hiranyagarbhah  (Brahma said to the  inquiring  sage Naarada):
Hare Raama Hare Raama Raama  Raama Hare Hare |
Hare Krishna Hare Krishna Krishna Krishna Hare Hare ||

The above Mantra contains sixteen syllable in each line making it all together 32 syllable making it sacred as the popular Vedic Mnatras in Anushtup meter of Rigveda. Every Mantra has a meter, a Rishi and a deity. This mantra becomes very powerful because it has Brahma himself as the Rishi (sage), the meter is Anushtup and the deity is combined name of Ramakrishna which represents Paramaatman or Supreme Principal.

Around 1500 years ago Sage Budha Kausika Muni of Divine Park brought out his Ramaraksha stotra in which he brings forth effectively Rama mantra for meditation.  Kulasekhara Aazhwar, a Vaishnava saint,  earlier presented to us his famous work Mukundamala in which he says: “Jihve Srikrishna mantram japa japa satatam janma saaphalya mantram”—Krishna mantra on your lips is sure way to salvation”.  Let us be guided by these spiritual saints and meditate upon combined Raama-Krishna mantra for salvation.

Lord Siva suggests to Pravati that one easy method to achieve the whole effect of chanting Vishnu Sahasra Naama (VSN) is by chanting  Raama thrice-“Raama  raameti raameti rame raaame manorame| sahasranaama tattulyam Sri Raamanaama varaanane ||”. Siva was thus conveying the sacredness of Raama mantra to Paarvati.  But in reality,  Bheeshma was offering his prayers to Lord Krishna standing before him composing Vishnu Sahasranaama and therefore one would naturally expect that Lord Siva would advise Paarvati to chant the Krishna mantra  thrice Instead of Raama Mantra. Some scholars are of the opinion that the introductory portion and the concluding Phalasrutis were later inserted into VSN.  We all know that Rama was an ardent worshiper of Siva and he was the most favored devotee of Siva.  History behind the holy pilgrimage center Rameswaram is a monumental proof to this fact. It is also believed that the secret of this Sloka was revealed to Paarvati while Siva was engaged in a conversation with Parvati in Skanda Purana.  The explanation above of Raama mantra supports Siva’s revelation of   Raama mantra as the most sacred Mantra. In the Skanda Puraana, Lord Siva tells Parvati:
Raameti dvayakshara japah sarvapaapanoedakah | gachhamsthisthan sayanoe vaa manujoe raamakeertanaat| ida nirvartitoe yaati chaante hariganoe bhavet 

Chanting the two syllable mantra  "Rama"  absolves one of all sins. Whoever chants and sings Rama Naama when moving, sitting or sleeping, or whenever possible, finds fulfillment and eventually a place with Lord Hari.  "Mind is filled with Rama. It becomes Tadaakaara, Tadaaroopa, Tanmaya (onenesas, sameness)  and Talleenata (as a man thinks).  The mind becomes identical with Rama. Jiva's will become merged with the Cosmic Will or the Will of Rama. Jivatma now vanishes" says Swami Sivananda.

In all probability Bheeshma did not want show that he was out of the way praising Lord Krishna because of his intimacy with him contradicting the popular opinion about Rama mantra then prevailing!  In essence this sloka conveys the importance of Raama Mantra as a Loadstar of all mantras.  May be he knew how Krishna respected elders particularly his brother Balarama if he is the composer of this key sloka? Hence this may be the reason why Rama is given preference over Krishna by Lord Siva. It is also strange nobody names the child as Krishnaraama, but  `Raamakrishna. Hindu culture demands respect to the elders. So Rama comes first even though Krishna is   Poorna avatar and Balarama is only amsaavatar as seen in Dasvataara stotra of Vedanta   Desika. Both Raama and Krishna played their part as humans more than their hidden divinity in them and were part and parcel of human life in their Avatars.

In 1959 Abhay Charan De of West Bengal took a vow of renunciation (sannyasa) and started writing commentaries on Vaishnava scriptures. In his later years, as a traveling Vaishnava monk, he became an influential communicator of Gaudiya Vaishnava theology to India and specifically to the West through his leadership of ISKCON, founded in 1966. As the founder of ISKCON, he emerged as a major figure of the Western counterculture, initiating thousands of young Americans.  He has been described as a charismatic leader who was successful in  having  a large following  in the United States, Europe, India and elsewhere.  After his death in 1977, ISKCON, the society he founded based on  Krishna Consciousness   using the Bhagavata Purana as a central scripture, continues to grow and is respected in India, though there have been disputes about leadership among his followers.   He is popularly venerated as Abhay Charanara-vinda Bhaktivedanta Swami Prbhupada. He was inspired in his life by Jayadeva and  Chaitanaya Mahaprabhu  and his Gaudiya Math Missionary work.  They were all inspired by Kalisantaranopanishat and the Hare Rama Hare Krishna mantra which they recite in the reverse order—Krishna comes first and then Raama.  Jaydeva considers Rama also   only as an avatar of Krishna.

The combined name of Ramakrishna in naming a child is quite popular in India.  Meditation on Ramakrishna Mantra if meditated upon with understanding is simple and all powerful and is directed towards Parabrahman.   Rama devotees often write the name of Lord Raama 100000 times and worship their hand written copy on completion of their dedicated task.   Effective goal can be reached similarly with more thoughtfulness with Rama-Krishna mantra.  Every religious Hindu knows Ramakrishna Paramahamsa (a saint of highest order and liberated soul) is venerated as a Hindu Saint. He is known as the prophet of the Harmony of Religions.  Probably his name and his dedicated life true to his name made him so famous to be worshiped as a deity to-day by many  who believe he is an incarnation.    His name symbolic of effective Rama-Krishna mantra   comes foremost when we seek religious harmony and Universal Oneness.  God can be realized through different spiritual paths is known to us through the ages as learnt from Vedanta, Eko viprah bahudaa vadanti.  Meditation on Ramakrishna Mantra with the understanding that it is focused on Supreme Principal will make our tasks simpler, easier to chant, meditate upon and make our task easier when we lack the knowledge of Vedas.


Radhe  Krishna is the usual way to greet each other by Krishna Conscious people. What does it mean? Radhe means RAHA + DE meaning give   me direction.   Krishna is  combination of KRU + SHNA where KRU means "ULTIMATE" and SHNA means "HAPPINESS" So "RADHE KRISHNA" means "Give me direction for ultimate happiness
 


Hare Rama Hare Rama Rama Rama Hare Hare | Hare Krishna Hare Krishna Krishna Krishna Hare Hare||
[This is the order in which Brahma revealed the Shodasaaksharee mantra (16 syllables Mantra) to Narada to attain salvation in Kaliyuga in Kalisantarana Upanishad.  Probably this mantra is used in the reverse order by ISKCON devotees]

Poornamadah Poornamidam Poornnat Poornamduchyate | Poornasya Poornamaadaaya Poornameva avasishyate ||
[Raamakrishna is full; Krishnaraama is also full; if you take out one half from either of these what remains is also full!]



Sri Sitarama Stotram–Sri Mahadeva Brahma Puranam
 
The following is a rare hymn on on Lord Sitarama by Lord Mahadeva taken from Brahma Puranam, Uttara Khanda, and Chapter 243. Lord Mahadeva prays to Lord Rama and Goddess Sita as being present in various forms (and deities) and are the quintessence of this universe. At the end of the prayer, Lord Rama mentions that the following benefits accrue to the devotee who recites this hymn:
• Complete eradication of all sins, divine vision of Lord Rama, victory in wars, progeny, spouse, wealth, character, etc.
• One who recites this hymn before starting any work will see no obstacles in completing the deed.
• One who chants this for 6 months will see all rightful desires fulfilled without any doubt.
• This hymn accrues benefit of Punya one who will accrue by performing all Yajnas and bathing all sacred waters but multiplied by crore times.

śrīmahādeva uvāca -

namo mūla-praktaye nityāya paramātmane |
saccidānanda-rūpāya viśva-rūpāya vedhase || 1 ||
namo nirantarānanta kanda-mūlāya viṣṇave |
jagatraya-ktānanda-mūrtaye divya-mūrtaye || 2 ||
namo brahmendra-pūjyāya śakarā'bhayadāya ca |
namo viṣṇu-svarūpāya sarvarūpa namo nama || 3 ||
utpatti-sthiti-sahāra-kārie triguātmane |
namo'stu nirgatopādhi-svarūpāya mahātmane || 4 ||
anayā vidyayā devyā sītāyopādhi-kārie |
nama pu-praktibhyā ca yuvābhyā jagatā kte || 5 ||
jaganmātā-pitbhyā ca jananyai rāghavāya ca |
nama-prapañca-rūpiyai niprapañca-svarūpie || 6 ||
namo dhyāna-svarūpiyai yogi-dhyeyātma-mūrtaye |
pariāmā'parīāma-riktābhyā ca namo nama || 7 ||
 astha-bīja-rūpiyai sītāyai rāghavāya ca |
sītālakmīr-bhavān-viṣṇu sītā-gaurī-bhavān-śiva || 8 ||
sītā-svaya-hi-sāvitrī bhavān brahmā-caturmukha |
sītā-śacī-bhavān-śakra sītā-svāhā'nalo-bhavān || 9 ||
sītā-sahāriī-devī yama-rūpa-dharo-bhavān |
sītā-hi-sarva-sapatti kuberastva-raghūttama || 10 ||
sītā-devī-ca-rudrāī bhavān rudro-mahābala |
sītā-tu-rohiī-devī candras-tva loka-saukhyada || 11 ||
sītā-sajñā-bhavān-sūrya sītā-rātrir-divā-bhavān |
sītā-devī-mahākālī mahākālo-bhavān sadā || 12 ||
strī-ligeu trilokeu yattat sarva hi jānakī |
punnāma-lāñchita yattu tat sarva hi bhavān prabho || 13 ||
sarvatra-sarva-deveśa sītā-sarvatra-dhāriī |
tadātvamapi ca trātu tacchaktir viśva-dhāriī || 14 ||
tasmāt koi gua puya yuvābhyā paricihnitam |
cihnita śiva-śaktibhyā carita tava śāntidam || 15 ||
āvā rāma jagat-pūjyau mama-pujyau sadā yuvām |
tvannāma-jāpinī-gaurī tvan-mantra-japavān-aham || 16 ||
mumūror maikaryāntu arddhodaka-nivāsina |
aha diśāmi te mantra tāraka brahma-dāyakam || 17 ||
atastva jānakīnātha parabrahmāsi niścitam |
tvan-māyā-mohitās sarve na tvā jānanti tattvata || 18 ||


|| phalaśruti ||

Sri Rama uvāca -
śṛṇudhva devatā yo mā pratyaha sastuviyati |
stavena śabhunoktena devatulyo bhaven nara || 19 ||
vimukta-sarva-pāpebhyo mat-svarūpa-samaśnute |
rae-jaya-avāpnoti na kvacit pratihanyate || 20 ||
 bhūta-vetāla-ktyābhir grahaiścāpi na bādhyate |
aputro-labhate-putra pati-vindati-kanyakā || 21 ||
daridra-śriya-āpnoti sattvavān śīlavān bhavet |
ātma-tulya bala śrīmān jāyate nātra saśaya || 22 ||
nirvighna-sarva-kāryeu sarvārambheu vai nṛṇām |
ya ya kāmayate martya sudurlabha manoratham || 23 ||
amāsāt-siddhi-āpnoti stavasyāsya prasādata |
yat-puya-sarva-tīrtheu sarva-yajñeu-yat-phalam || 24 ||
tat-phala-koi-guita stavenānena labhyate || 25 ||

śrīpādme-mahāpurāe uttara-khaṇḍe umā-maheśvara savāde śrīmahādeva-kta śrī sītārāma stotra sampūram




GAYATRI RAMAYANAM
 (P.R.Ramachndra Rao)

Unlike what is suggested by the title, this is not the story of Rama. All the twenty four slokas of this stotra have been taken from Valmiki Ramayanam. They are not taken in an order but in such a way the first letters of the 24 slokas form the Gayathri mantra. It signifies that Ramayana is the essence of the entire Vedas and Sri Rama is Narayana. Listening and chanting of Sri Gayathri Ramayanm bestows peace and bliss.
1.Tapaswadhyaya niratham,
Thapaswee vag vidhamvaram,
Narada pariprucha,
Valmikir muni pungavam

The great sage Valimiki asked Narada,
Who does penance and reading of
Vedas,
And who himself was
a great sage,
As well as an expert over words.

2.Sa hathwaa Rakshasaan sarvaan,
Yagnagnaan Raghu nandana,
Rishibhi poojithasthathra,
Yadendro vijaye puraa.

That son of the clan of Raghu,
By killing all the Rakshasas,
And protecting the fire sacrifices,
Was worshipped by the sages,
Similar to Indra when he was victorious.

3.Viswamitharasthu dharmathma,
Sruthwa janaka bhashitham,
Vathsa Rama, dhanu pasya,
Ithi Raghabamabraveeth.

Viswamithra, the personification of Dharma,
After hearing the words spoken by Janaka told,
“Child
Rama, please see this bow.”

4.Thushtyavaasya thadhaa vamsam,
Pravisya sa visaampathe,
Sathaneeyam Narendrasya,
Thadasadhya vyathishtitha.

hen he[ reached the bed room of the king,
Went near and standing outside and praised and,
Narrated the detailed pedigree of the king.

5.Vanavasam hi sankhyaya,
vasamsyabharanani cha,
Bhartharamanugachanthyai,
Seethayai swasuro dhadhou.

Based on the years that Sita has to live in the forest,
When she would accompany her husband,
Her father in law gave her sufficient dresses and ornaments.

6.Raja sathyam cha dharmam cha,
Raja kulavatham kulam,
Raja Matha pitha chaiva,
Raja hithakaro nrunaam.

The king is the truth and Dharma,
He is the Lord of people of good families,
He is the father as well as mother,
And he is the one who does good to people.

7.Nireekshya sanmuhurtham thu,
Dadarsa bharatho Gurum,
Utaje Ramamaseenam,
Jata valkala dharinam.

After waiting for an auspicious time,
Bharatha saw his teacher
Rama,
Who was having matted hair and was,
Wearing cloth made of wood,

8.Yadhi budhi krutha drushtum,
Magasthyam tham mahamunim,
Adviava gamane budhim,
Rochayaswa Mahasaya.

Oh great one, if you are desirous
Of seeing the great sage Agasthya,
Take decision soon to start to do that.

9.Bharathasya aaryaputhrasya,
Swasroonam mama cha prabho,
Mruga roopamidham vyaktham,
Vismayam janayishyathi.

Oh Lord, this deer which is very pretty,
Would create a great sense of wonder,
To Bharatha, you and my in laws.

10.Gacha seegramitho Rama,
Sugreevam tham Mahabalam,
Vayasyam tham kuru kshipra,
Mitho gathwadhya Raghava.

Oh Rama go immediately from here,
To the very strong Sugreeva,
And Oh Raghava make him,
Your very intimate friend.

11.Desa kalou Pratheekshaswa,
Kshama mana priyaa priye,
Sukha dukha saha kale,
Sugreeva vasago bhavam.

Understanding the time and place,
Being patient for likes and dislikes,
Treating joy and sorrow as equal,
Become obedient to Sugreeva.

12.Vandhyasthe Thapasa sidhaa,
Sthapasaa veethakalmasha,
Prashtavyachapi seethaaya,
Pravruthi vinayanvithou.

The Sidhas who do penance are fit to be saluted,
For thy are devoid of sins due to their penance,
You can enquire with them present position,
Of Sita along with great humility.

13.Sa nirjithya purim sreshtaam,
Lankaam tham Kamaroopinim,
Vikramena maha thejo,
Hanuman maruthathmaja.

Hanuman the son of wind God,
Who is valorous and shining,
Won over Lanka, the town’s goddess,
Who can assume any firm she wishes.

14.Dhanyodhayaa sa gandharwa,
Sidhascha paramarshya,
Mama pasyanthi ye nadham,
Ramam rajeeva lochanam.

I see Rama who is my lord,
Who has eyes as pretty as lotus,
Is seen by Gandharwas, Sidhas and saints,
As if it is the rise of their luck.

15.Mangalabhimukhi thasya,
Saa thadassn maha kape,
Upathasthe Visalakshi.
Prayathaa havya vahanam.

That lady with an auspicious face,
Deciding to bless the great monkey,
Saluted and prayed to God of fire,
After making herself pure.


16. Vyatheetha kalayutha 
samrathikshamam, 
Nisamya thadvakya 
mupasthitha jwara,
Prasanga vanuthara methad abhraveeth.

After hearing those words which were meant for good,
Which would give great results, which were sweet,
Which were logical and suitable for past, present and future,
With very great anger that Ravana replied thus.

17.Dharmathma Rakshasa sreshta,
Samprapthoyam Vibheeshana,
Langaiswaryam dhruvam sreema-,
Nayam prapthothya gandakam.

That great Rakshasa who was personification of Dharma,
Called Vibheeshana has come and joined me,
And without any doubt with certainty,
He would attain the wealth of Lanka.

18.Yo vajrapathaasani sannipatha-
N na chukshubhe napi chachala Raja,
Sa Ramabhanabhi hatho brusatha,
Schchala chapancha mumocha veeraa.

That king who never bothered by the hit of Vajrayudha,
 And that of thunder is now hit by Rama’s arrow,
And that hero has become sad by the shock, and became very nervous,
And started trembling and his bow slipped from his hands.

19.Yasya Vikrama masadhya,
Rakshasa nidhanam gathaa,
Tham manye Raghavam veeram,
Narayanam mama matam.

Caught by his fame,
Many Rakshasas died,
And I consider that valorous Rama,
As the real God Narayana.

20.Na ye dhadru sire Rama,
Chindanda mari vahineem,
Mohithaa paramasthrena,
Gandharvena mahathmana.

Those Rakshasas were not able to see,
Sri Rama who was burning the army of enemies,
For they had lost their senses by the great arrow,
Called Gandharwa sent by the great Rama,

21.Pranamya devadhabyascha,
Brahmanebhascha Mythili,
Badanjali putaa chedha-
Muvachagni sameepatha.

After offering her salutations,
To Brahmans and Devas,
Mythili with saluting hands,
Went near the fire and told.

22.Chalanath parvathendrasya,
Ganam devascha kambitha,
Chachala Parvathi chapi,
Thadaslishta Maheswaram.

When the king of mountains moved
The Ganas of
Shiva and the devas trembled.
And even Goddess Parvathi trembled,
And rushed and embraced the great God.

23.Daraa puthra puram Rashtram,
Bhogachadana bhajanam,
Sarva mevapi bhakthanno,
Bhavishyati Hareaswara.

Oh Lord of the monkeys from today,
Let the fields, children, towns, countries,
Luxuries, meals and the fields,
Become our common property,
and be shared equally among us.

24.Yameva rathrimn Shathrugna,
Parna salaam samavisad,
Thameva rathrim Seethapi,
Prasoothaa darakadwayam.

On the night when Shatrugna,
Stayed in the hermitage,
And on that same night, Sita,
Gave birth to two sons.

Phala Sruthi
\
Idam Ramayanam Kruthsnam,
Gayathri bheeja samyutham,
Trisandhyam, ya paden nithyam,
Sarva paapai pramuchyathe.

If this Ramayana is recited,
Along with the root chant of Gayathri,
At dawn, noon and dusk daily,
One would get rid of all committed sins.




REFERENCES:
1.       Swami Devarupananda, Mantrapushpam, Ramakrishna Math, Mumbai, India.
2.       Swami Chinmayananda, Vishnu Sahhasranama, Central Chinmaya Mission Trust, Mumbai, India.
3.       Swami Vimalananda, Mahaanaaraayana Upanishad (Andhra Path), Ramakrishna Math, Chennai, India.
4.       Ananta Rangaacharya, Mahaanaaraayan Upanishad, (Dravida Path), Bengaluru, India.
5.       Raghavan S.S., Sri Vedant Desika’s Stotras,  Sripad Trust, Chennai, India.
6.       Ramaraksha Stotra, Vivek Prakasan, Salagrama, India.
7.       Various internet sources.

8.       Srimad Valmiki Ramayana, Gita press, Gorakhpur, India.



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