--
(The English translation is given at the end of the Hindi text.)
वाल्मीकि रामायण बालकाण्ड सर्ग 64, 65, 70, 71 में भगवान् श्रीराम तथा श्रीसीता के कुल का विशेष वर्णन किया गया है ।
प्रसंगवश इसमें सृष्टि के प्रारंभ से आदित्य (सूर्य), मनु, तथा इक्ष्वाकु का तथा इक्ष्वाकु के बाद दिलीप, रघु, अज, दशरथ, इस क्रम से इस कुल में उत्पन्न राजाओं का वर्णन है ।
इस वर्णन से स्पष्ट हो जाता है कि ’काल’ के जिस भौतिक-क्रम का उल्लेख रामायण में वाल्मीकि ने किया है, ’काल’ का उससे भिन्न एक अन्य रूप / प्रकार / आयाम भी है, जिसका वर्णन श्रीमद्भग्वद्गीता अध्याय 4 के श्लोक 1 में इस प्रकार से है :
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥
संक्षेप में, वैसे भी युगक्रम में भगवान् श्रीकृष्ण का आविर्भाव द्वापर में और भगवान् श्रीराम का उनसे पहले त्रेता में हुआ था, इसलिए महाभारत तथा उसके अन्तर्गत श्रीमद्भग्वद्गीता कालक्रम से वाल्मीकि-रामायण के बाद में लिखे गए ।
पुनः युद्धकाण्ड में रावण पर विजय पाने के लिए अगस्त्य मुनि द्वारा भगवान् श्रीराम को ’आदित्यहृदयम्’-स्तोत्र का पाठ करने का उपदेश भी दृष्टव्य है ।
भगवान् सूर्य जहाँ विवस्वान् / वैवस्वत् के रूप में अदिति के पुत्र, ’आदित्य’ हैं, वहीं वैवस्वत् (मनु) उनके वंशोत्पन्न हैं जिन्होंने ’मनुस्मृति’ की रचना की ।
राजा जनक के कुल का वर्णन अगली पोस्ट में !
--
(The English translation is given at the end of the Hindi text.)
वाल्मीकि रामायण बालकाण्ड सर्ग 64, 65, 70, 71 में भगवान् श्रीराम तथा श्रीसीता के कुल का विशेष वर्णन किया गया है ।
प्रसंगवश इसमें सृष्टि के प्रारंभ से आदित्य (सूर्य), मनु, तथा इक्ष्वाकु का तथा इक्ष्वाकु के बाद दिलीप, रघु, अज, दशरथ, इस क्रम से इस कुल में उत्पन्न राजाओं का वर्णन है ।
इस वर्णन से स्पष्ट हो जाता है कि ’काल’ के जिस भौतिक-क्रम का उल्लेख रामायण में वाल्मीकि ने किया है, ’काल’ का उससे भिन्न एक अन्य रूप / प्रकार / आयाम भी है, जिसका वर्णन श्रीमद्भग्वद्गीता अध्याय 4 के श्लोक 1 में इस प्रकार से है :
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥
संक्षेप में, वैसे भी युगक्रम में भगवान् श्रीकृष्ण का आविर्भाव द्वापर में और भगवान् श्रीराम का उनसे पहले त्रेता में हुआ था, इसलिए महाभारत तथा उसके अन्तर्गत श्रीमद्भग्वद्गीता कालक्रम से वाल्मीकि-रामायण के बाद में लिखे गए ।
पुनः युद्धकाण्ड में रावण पर विजय पाने के लिए अगस्त्य मुनि द्वारा भगवान् श्रीराम को ’आदित्यहृदयम्’-स्तोत्र का पाठ करने का उपदेश भी दृष्टव्य है ।
भगवान् सूर्य जहाँ विवस्वान् / वैवस्वत् के रूप में अदिति के पुत्र, ’आदित्य’ हैं, वहीं वैवस्वत् (मनु) उनके वंशोत्पन्न हैं जिन्होंने ’मनुस्मृति’ की रचना की ।
राजा जनक के कुल का वर्णन अगली पोस्ट में !
--
Valmiki Ramayana Balakandam, chapter (sarga) 64, 65, 70, 71 narrate the details about the clan of Raghu / Suryavansha / SriRama and of Sri Sita also.
This gives a reference to the beginning of Srishti (manifestation) from the Supreme Principle (Parabrahma, The Reality Potential, latent, but not manifest).
As the Sun (in 12 forms of aditya) is son of Aditi (the Mother-Principle at the Cosmic-sphere),
The manifest form of Sun happens at the beginning of Kalpa, thus the Clan of Sri Rama is traced to the birth of Sun.
Aditi and Diti are the spouse of Rishi Kashyapa,
Aditi is the mother of 'Devas' while Diti of 'Daityas'.
Here we can see how Deity must have come from Diti).
Thus the clan of Sun (Suryavansha) begins with the emergence of the Sun.
The Sun as seen in the sky is the physical form of Aditya, while Aditya is the Cosmic form of this Sun.
Here a reference to Srimadbhagvadgita is worth mentioning.
In Chapter 4, stanza 1, Lord Srikrishna tells Arjuna :
"I had explained this 'Yoga' to Aditya the Vivasvana, then Vivasvan taught the same to Manu, Manu to Ikshvaku and then for a long time-period (millenia), this Yoga had been lost to obscurity.
The samr Yoga - 'Raja-vidya' , 'Raja-yoga' is now taught to you by me.
We know in our physical time-scale (of mortals). The Treta-yuga was the earlier one and the Dwapar the next.
Lord Sri Rama were born as a human being during the Treta-yuga, and Lord Srikrishna in the Dwapara-yuga.
Accordingly the Ramayana was written by Rishi Valmiki long before Vedavyas wrote-down Mahabharata.
Gita (Srimadbhagvadgita) is a part of Mahabharata.
Manu wrote 'Manusmriti' a treatise about practicing the 'dharma' according to Varna-Asrama.
Varna-Asrama is the 4 fold classification of the stage of all humans and is basically has foundation in 'Guna-Karma' or tendiencies inborn and the actions one is attracted to do in life.
This has nothing to do with 'caste' as some might think / believe.
So we see there are Brahmin (Like Ravana) in Rakshasa-clan, Prahlad in Daitya-clan.
Lord Shukra is the Guru of Daitya and Valmiki Ramayana tells us that in ancient times, the Earth belonged to Daitya-s and later on kshatriya defeated the earth from them.
That is yet another topic.
Here the important point is :
Lord SriKrisna tells Arjun that The Yoga as taught by Aditya to Ikshvaku and onwards, was first of all enunciated to Aditya by 'ME'. The Supreme Principle.
The same yoga was lost in the course of time, which Sri Krishna again rejuvenated for Arjuna.
The Upanishad and related Vedanta texts though follow a different way of attaining the 'Brahman' by means of attaining the 'Brahma-loka' while alive or after the physical body is discarded.
Yet there is a secret way for the deserving.
Patanjali has another model that again needs maintaining 'I am' and only after attaining maturity one automatically comes upon the quest "Who (am) I?"
But for the beginners the whole exercise is indeed very helpful to understand the importance of the 'quest'.
While the details about the 'Nadi' / nerves(?) and the chakra have been discussed in detail so that one can attempt to develop a spiritual attitude, there is also a 'direct-way' which again bifurcates in the form of 'Brahmanubhava' (sarvam khalvidam brahma) -experience, and Realization that 'I am' 'Brahman',
But as has been explained in the earlier posts of this blog ; -swaadhyaaya, in realization of the 'observer is the observed', the 'I am' (which is but reflection and a subsequent memory of 'I' only and is dissolved in the Realization of the Self, as Self as Brahman) is a temporary mile-stone in this process.
To the earnest, understanding this whole process is what constitutes Raja-yoga' or 'Raja-vidya'.
--
This gives a reference to the beginning of Srishti (manifestation) from the Supreme Principle (Parabrahma, The Reality Potential, latent, but not manifest).
As the Sun (in 12 forms of aditya) is son of Aditi (the Mother-Principle at the Cosmic-sphere),
The manifest form of Sun happens at the beginning of Kalpa, thus the Clan of Sri Rama is traced to the birth of Sun.
Aditi and Diti are the spouse of Rishi Kashyapa,
Aditi is the mother of 'Devas' while Diti of 'Daityas'.
Here we can see how Deity must have come from Diti).
Thus the clan of Sun (Suryavansha) begins with the emergence of the Sun.
The Sun as seen in the sky is the physical form of Aditya, while Aditya is the Cosmic form of this Sun.
Here a reference to Srimadbhagvadgita is worth mentioning.
In Chapter 4, stanza 1, Lord Srikrishna tells Arjuna :
"I had explained this 'Yoga' to Aditya the Vivasvana, then Vivasvan taught the same to Manu, Manu to Ikshvaku and then for a long time-period (millenia), this Yoga had been lost to obscurity.
The samr Yoga - 'Raja-vidya' , 'Raja-yoga' is now taught to you by me.
We know in our physical time-scale (of mortals). The Treta-yuga was the earlier one and the Dwapar the next.
Lord Sri Rama were born as a human being during the Treta-yuga, and Lord Srikrishna in the Dwapara-yuga.
Accordingly the Ramayana was written by Rishi Valmiki long before Vedavyas wrote-down Mahabharata.
Gita (Srimadbhagvadgita) is a part of Mahabharata.
Manu wrote 'Manusmriti' a treatise about practicing the 'dharma' according to Varna-Asrama.
Varna-Asrama is the 4 fold classification of the stage of all humans and is basically has foundation in 'Guna-Karma' or tendiencies inborn and the actions one is attracted to do in life.
This has nothing to do with 'caste' as some might think / believe.
So we see there are Brahmin (Like Ravana) in Rakshasa-clan, Prahlad in Daitya-clan.
Lord Shukra is the Guru of Daitya and Valmiki Ramayana tells us that in ancient times, the Earth belonged to Daitya-s and later on kshatriya defeated the earth from them.
That is yet another topic.
Here the important point is :
Lord SriKrisna tells Arjun that The Yoga as taught by Aditya to Ikshvaku and onwards, was first of all enunciated to Aditya by 'ME'. The Supreme Principle.
The same yoga was lost in the course of time, which Sri Krishna again rejuvenated for Arjuna.
The Upanishad and related Vedanta texts though follow a different way of attaining the 'Brahman' by means of attaining the 'Brahma-loka' while alive or after the physical body is discarded.
Yet there is a secret way for the deserving.
Patanjali has another model that again needs maintaining 'I am' and only after attaining maturity one automatically comes upon the quest "Who (am) I?"
But for the beginners the whole exercise is indeed very helpful to understand the importance of the 'quest'.
While the details about the 'Nadi' / nerves(?) and the chakra have been discussed in detail so that one can attempt to develop a spiritual attitude, there is also a 'direct-way' which again bifurcates in the form of 'Brahmanubhava' (sarvam khalvidam brahma) -experience, and Realization that 'I am' 'Brahman',
But as has been explained in the earlier posts of this blog ; -swaadhyaaya, in realization of the 'observer is the observed', the 'I am' (which is but reflection and a subsequent memory of 'I' only and is dissolved in the Realization of the Self, as Self as Brahman) is a temporary mile-stone in this process.
To the earnest, understanding this whole process is what constitutes Raja-yoga' or 'Raja-vidya'.
--
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